大方廣佛華嚴經隨疏演義鈔 78.62

78.62

Regarding the Commentary's statement, "The profound subtlety herein should be carefully contemplated": the principles of the text of the Great Sūtra are wondrous wherever encountered; but because the words are vast and extensive, they cannot be fully explained, and moreover because the principle is profound while the text is accessible, it directs one to contemplate it. Since it is called profound and subtle, they are now briefly re-explained. In the first verse, teaching and metaphor are both presented: the cognitive wisdom of the contemplator encompasses universally across space and endures eternally through time. The next verse penetrates the two worlds as nominal and devoid of reality, which is the contemplation of provisionality. Third, one verse dual-transcends discrimination and non-discrimination to accomplish the contemplation of emptiness. Fourth, there is a verse understanding thought as non-thought, which is the contemplation of the Middle Way. Furthermore, the second is contemplation (vipaśyanā), the third is quiescence (śamatha), and the fourth is their dual functioning. Fifth, roaming the kṣetras without moving: sovereignty over the receptacle world. Sixth, fusing a single thought-moment and kalpas: sovereignty over time. The above two are the dual roaming through phenomenon and principle. Seventh, casting off both the dual and the non-dual, skillfully harmonizing with the Middle Way, penetrating the two worlds. Eighth, concluding with the three worlds being equal to the dharmadhātu. Ninth, concluding with the all-pervading body. Tenth, concluding with the non-duality of the active and passive. The first half casts off duality through non-duality; the second half again casts off non-duality. If one clings to non-duality, that is itself [clinging to] duality, because there is active and passive. Therefore, knowing that non-duality is not dual, there is no clinging.