大方廣佛華嚴經隨疏演義鈔 90.2

90.2

(Entering Fascicle 79 of the Sūtra) Regarding the Commentary's statement, 'However, these six are all contained within compassion and wisdom': this is because the pavilion represents compassion and wisdom.
Regarding the Commentary's statement, 'The six: the city of the Gandharvas relying on empty space simile': among the ten similes, the first six have applications, while the seventh, eighth, and ninth do not. In the tenth, on illusions, there is an all-inclusive simultaneous application, applied in reverse order from the end. First, through the majestic spiritual power of the Bodhisattva Maitreya, it is applied to the master of illusion. Second, through the inconceivable power of illusory wisdom, it is applied to the great ocean; the meaning of the ocean seal is precisely the ocean of wisdom. Third, being able to know all phenomena with illusory wisdom is applied to the yakṣa and humans not seeing each other, because they are like an illusion. Fourth, attaining the sovereign power of all bodhisattvas is applied to the Gandharva city relying on empty space without obstruction, manifesting sovereignty. Because they follow illusion, they all carry the word 'illusion'. Because there is a twofold meaning, there are the distinct differences of the ten similes. Were it not for this explanation, one would think the sūtra text is redundant and unnecessary.
Regarding the Commentary's statement, 'Having attained the essential purport previously', and so on: previously it took samādhi as the gate, whereas here it takes function as the gate; movement and quiescence are non-dual, truly entering the dharmadhātu.
Regarding the Commentary's statement, 'Arising from conditions through the wisdom of phenomena': in the Commentary, taking the initial wisdom of phenomena as conditions explains the sūtra text from 'Such self-nature' onward, clarifying that self-nature as illusory is the manifested characteristic; thereafter, 'all unaccomplished' is used to conclude that self-nature is like an illusion, a dream, and so forth. The first pair is in terms of the other-dependent nature, which is the meaning of the Madhyamaka treatises: arising from conditions, it is therefore without self-nature; being without self-nature, it therefore accords with conditions. The pair from 'By not abiding by its own self-nature' onward is differentiated in terms of the true nature, which is the Dharma-nature school's meaning of tathatā being unchanging yet according with conditions. Above, explaining 'all unaccomplished' clarified that both nature and characteristics are quiescent; now, saying 'it is also inherently complete in the nature' means that the nature's virtues, numerous as the sands of the Ganges, are originally complete, not newly accomplished now—hence it is said to be 'unaccomplished'.