大方廣佛華嚴經隨疏演義鈔 85.7

85.7

Regarding the Commentary's "Fifth, the two stages comprehensively subsume," there is separately the general purport of the Contemplation on the Perfect Fusion of the Three Sages, which is exhausted here. Although what Samantabhadra has faith in and realizes is a single principle, when divided according to sentient beings and buddhas, the stages differ in purity and defilement, so they are divided into two. Regarding the Commentary's statement, "Furthermore, the principle divides into essence and function" and so on, this synthesizes and returns to the sūtra title within the Contemplation of the Three Sages. The principle dividing into essence and function corresponds to 'Buddhāvataṃsaka-mahāvaipulya' (Great, Correct, Vast). 'Great' is the essence subsuming everything; 'Correct and Vast' is the karmic function being omnipresent. Thus, cognition dividing into cause and effect is 'Buddha-avataṃsaka' (Buddha Flower-Adornment): Buddha is the fruition-cognition, and flower is the cause. Regarding the Commentary's statement, "First, each of the two approaches is perfectly fused within itself," it first fuses Mañjuśrī's triad of faith, understanding, and cognition; later, from "Arising practice based on the essence" onward, it fuses Samantabhadra's triad of that which is believed, practice, and that which is realized. Regarding the Commentary's statement, "Therefore, Mañjuśrī's three aspects" and so on, this summarizes the three above. Although divided into two sections, the meaning has three layers: first, the three aspects of each of the two sages are individually perfectly fused; second, the three aspects of the two sages are mutually and reciprocally fused; third, the two sages are totally fused together. That is, since the initial three aspects are already fused within themselves, and next the three aspects are mutually fused, their six dharmas form only a single flavor. As for the statement, "Mañjuśrī's three aspects are subtly fused," this is because faith and cognition are perfectly fused without destroying their characteristics. As for "Samantabhadra's three aspects interpenetrate in manifold layers," this is because principle fuses phenomena without phenomena being obliterated. When the two are non-dual and become Vairocana, then Mañjuśrī is the Flower Adornment, and Samantabhadra is the Great Correct Vast, obscurely uniting as the Buddha. Having become the Buddha, there are no two flavors. Therefore, the passage from "The preceding original assembly" onward cites textual evidence, as this is not based on subjective opinions.