大方廣佛華嚴經隨疏演義鈔 90.18

90.18

Regarding the commentary's remark, "However, it comprehensively praises Vairocana's ten bodies as complete with twenty-one kinds of extraordinary virtues": "comprehensively" has two tiers: First, proximate comprehension, comprehending the preceding dharmas and parables. Second, distant comprehension, comprehending and taking up the sūtra text of the two concluding verses on inexhaustible virtues at the end of this fascicle, precisely because these two verses also constitute the final inexhaustible virtues. As for these twenty-one virtues, throughout the sūtra their names and meanings are brought forth in several places, the text having implicit and explicit passages in order to manifest the Tathāgata's inexhaustible virtues; their general substance does not differ, and therefore they are brought forth again. They have already been distinguished at length in the chapter "Ascending to Tuṣita Heaven," and are now all briefly indicated. As for the first two verses being "the virtue of revolving entirely without obstruction regarding what is to be known": these two verses contain the general line "wondrous awakenings are all complete," for wondrous awakening is precisely the wisdom of wondrous awakening. Because Asaṅga's treatise below does not explain the general line, the commentary omits it and does not clarify it. If one wished to clarify it, the first verse would correspond to it. Now it merely reveals the specific, which corresponds to the first [virtue]. Following the above text, the twenty-one virtues all have three sections: First, adducing the sūtra name; as in this virtue, the sūtra has "the two courses are forever cut off." Second, Bodhisattva Asaṅga establishing the names of the virtues, which is what the present commentary calls "the virtue of revolving entirely without obstruction regarding what is to be known." Third, citing the two explanatory treatises to interpret the root treatise, which is the text in the present commentary beginning with "the Buddha's unobstructed wisdom." This is Asabhāva's intention, which is the virtue of wisdom. The sūtra verse states, "The Buddha's wisdom is vast and great"; the first two lines are the essence of the virtue. The third and subsequent verses are "revolving without obstruction regarding what is to be known." That is, he knows entirely regarding extremely distant times, places, and categories, and therefore lacks the two marks of knowing and not knowing. The fourth line: penetrating the conventional stems from realizing the real, and therefore one does not give rise to conceptual discrimination; this is also truly leaving behind cognitive obscurations. As for Śīlabhadra's explanation of the non-dual active manifestation, he says: "It means ordinary beings and the two vehicles actively manifest the two obscurations, while the World-Honoured One lacks them. Ordinary beings actively manifest saṃsāra and give rise to defilements. The two vehicles actively manifest nirvāṇa and abandon activities that benefit and gladden. Now, the former verse only penetrates the defilements of saṃsāra, while the latter verse only realizes the vast benefits and joys of nirvāṇa."