大方廣佛華嚴經隨疏演義鈔 86.7

86.7

In the commentary, "The Tathāgata's unhindered adornments have five meanings in all": and all are contained within the text. For instance, the first says: "Each Tathāgata possesses unhindered adornments": that is, the preceding sūtra says: "Various radiant adornments, whether causes or effects, whether dependent or primary [retribution]": these are the unhindered adornments. "Second, each Tathāgata mutually pervades without hindrance": because within the body manifest buddhas numerous as the atoms of ten buddha-lands in each of the ten directions, without confusion. Third, being unhindered with the elder's body: because the body is not large yet the lands are not small, nor is there coming or going; they mutually pervade without hindrance. That is, using the body containing lands to enter the lands within the body, there is nowhere it does not fill; this is the non-hindrance of inner and outer, one and many. The newly translated sūtra says: "The body and the buddha-lands interpenetrate each other without mutual obstruction." Thus this contains the sense of multiple layers: that is, the body containing lands enters the lands within the body; the bodies within the lands inside the body can also contain lands, and the contained lands can also have bodies; therefore bodies upon bodies are inexhaustible, and lands upon lands are limitless. "Fourth, the elder completely sees..." etc.: the sūtra says: "Also seeing the buddhas attaining correct enlightenment," etc. When he even causes Sudhana to see and hear, how much more the elder himself? Therefore below, emerging from samādhi, he tells him: "Entering and emerging from this samādhi, I immediately see in the east the Tathāgata Dragon Sovereign King of the World of Jāmbūnada-gold Radiance; thus I see the buddhas of the ten directions whenever I wish to see them." Fifth, the elder's wisdom-maintenance is unhindered: because of the power of the mind-only samādhi, when emerging from samādhi he can maintain and expound. In the commentary, "Therefore the term 'unhindered' also encompasses rotating and holding..." etc.: that is, the fifth meaning does not contradict the previous boundless-rotation dhāraṇī that universally gathers all buddha-lands. The meaning of universally gathering buddha-lands is prominently manifested in samādhi, and the wisdom-maintenance within does not contradict dhāraṇī. In the commentary, "Since one realizes that objects are mind-only..." etc.: the earlier sūtra says: "If a person wishes to know fully / All buddhas of the three periods of time, / They should contemplate the nature of the dharmadhātu: / Everything is made by mind alone." Regarding "realizing mind is Buddha": the sūtra says: "As the mind is, so is the Buddha; / As the Buddha is, so are sentient beings. / One should know that the Buddha and the mind / In their essential nature are both inexhaustible." Since objects are precisely the mind, and the mind is precisely the Buddha, then there is no object that is not the Buddha; how much more so for mind after mind? Furthermore, with undivided resolve unswerving, striving meticulously to reach the subtle, the Buddha must respond to dedicated sincerity—what could fail to be seen? In the commentary, "First, generally clarifying that characteristics have no coming or going": because their essential nature is quiescent. In the commentary, "Realizing those characteristics are illusory and manifest from mind alone": by using my quiescent mind-only to tap into their wonderful function which is identical to the essence, how could the subject of recollection and the object of recollection affect each other in movement and quiescence?