大方廣佛華嚴經隨疏演義鈔 90.37

90.37

In the commentary, from “Sixteenth, ‘The Tathāgata’ ” below, in terms of the sūtra, this is reaching the Buddha's non-dual ultimate other shore. In the commentary, it first establishes the name according to the treatise, and then explains the characteristics of the dharmakāya in the sūtra. First, Asabhāva explains: “In order to prevent those to be converted from doubting whether the Great Master is omniscient or not omniscient, it is explained next. Because fulfilling the pāramitās constitutes omniscience.” The treatise speaks of “equality” to explain the sūtra's “non-dual.” Equality has two aspects: first, the equality of the dharmakāya, because the pāramitās are fulfilled within the dharmakāya; second, the pāramitās in the fruition stage have neither increase nor decrease, and are therefore called equal. Śīlabhadra takes abiding in the dharmakāya as the other shore, while Asaṅga takes the other shore as belonging to the dharmakāya; both meanings are valid. In the commentary, “However, as below,” second, explains the characteristics of the dharmakāya, which is found in the ninth treatise under its section on fruition. The treatise says: “With what as its characteristics is the dharmakāya of the Buddhas? It should be known that the dharmakāya has, in brief, five characteristics: First, having the transformation of the basis as its characteristic: meaning that having transformed and eliminated all obscurations, one is free from the defiled aspect of dependent nature; and having transformed and attained liberation from all obscurations, one has sovereignty over dharmas, manifesting the purified aspect of dependent nature. Therefore the sūtra says: ‘Although without support, it becomes the support free from defilement.’ There is nowhere it does not abide and attain the purified aspect. Second, having white dharmas as its formation: meaning that by fulfilling the six pāramitās, one attains the ten masteries.” Hence the commentary says “fulfilled and sovereign.” “Third, having non-duality as its characteristic: meaning that having non-duality of existence and non-existence as its characteristic. Because all is non-existent, and the characteristic revealed by emptiness is truly existent. Existence means having duality as its characteristic; because karma and afflictions are exhausted and not what is done, while sovereign manifestations have conditioned characteristics. Having non-duality of difference and identity as its characteristic: because the support of all Buddhas has no distinction, yet through measureless continuities they manifest equal enlightenment. Therefore the sūtra says: ‘Its nature is neither existent nor non-existent,’ which is precisely this first meaning. Fourth, having permanent abiding as its characteristic: meaning because the pure characteristic of tathatā is drawn forth by original vows, and the tasks to be done have no ending period. This contains the meaning of permanence for the three bodies. In the sūtra, ‘although there is nowhere it does not reach’ means the universal pervasiveness of the response and transformation bodies, and the broad pervasiveness of the enjoyment body. Regarding the permanence of the two bodies ‘yet not departing’: the svābhāvikakāya is permanently without departing, which is unchanging permanence; ‘nowhere it does not reach’ is continuous and unbroken permanence. Fifth, the inconceivable characteristic: meaning that because the purity of tathatā is personally realized within, there is no worldly metaphor that can illustrate it, and it is not the domain of discursive thought. Therefore the sūtra says: ‘Nothing in all the three realms can compare,’ which means no metaphor can illustrate it. Because it transcends the path of worldly language, it is not the domain of discursive thought. And these five characteristics blend together to form the essence of the dharmakāya.” The commentary merely matches them briefly, so the subcommentary details them thoroughly.