華嚴經探玄記 15.32

15.32

第八如電忍中亦四：初喻相者，《般若論》喻現法不久住故。《功德施論》云「譬如電光生時則滅。心亦如是，剎那必謝。」又彼論八不中譬不去義也。此經中亦三：一喻一切法速滅如電、二喻菩薩身無礙如電、三喻菩薩智了闇如電。二開義者，亦有五義：初三如上速滅等也，四能現顯彰，五體非遠近能照遠近。三亦有有無等諸句，思之可見。四釋文中三，先法、次喻、後合。初中二：先約遮成止行，有九對，皆離三邊，玄絕無寄。二「所行真實」下約表成觀行。亦不受持正法流轉者，得理不證故。二喻中四：初電能照明；二「譬如」下轉喻，如鏡曜日光、壁上現影，油等亦爾，同於電光故也；三電不離等，明體用不相離；四電能遠照等，體用不則。三法合中二：初合前照現。二「而其智」下合照遠而非遠。三「如種」下轉喻。種無根芽能生根芽，若有則不生。菩薩亦爾，無二說二，有則無二，故云無礙際也。二「若菩薩」下忍成德用，謂身智無礙，速疾如電。

In the eighth, the endurance of [knowing dharmas as] like lightning, there are also four [gates]: First, regarding the characteristic of the simile: The Prajñā[-pāramitā] commentary compares it to present dharmas not abiding for long. The Guṇamati commentary says: "For instance, the flash of lightning ceases as soon as it arises. The mind is also like this: in an instant (kṣaṇa) it must pass away." Furthermore, that commentary uses it in the eight negations to illustrate the meaning of "not departing." In this sūtra there are also three [aspects]: 1. illustrating that all dharmas quickly perish like lightning; 2. illustrating that the bodhisattva's body is unobstructed like lightning; 3. illustrating that the bodhisattva's wisdom illuminates darkness like lightning. Second, unfolding the meanings: There are also five meanings: the first three are as above—quick perishing and so forth; 4. being able to clearly manifest; 5. its substance being neither far nor near, yet able to illuminate far and near. Third, there are also various propositions of existence, nonexistence, and so on, which can be seen upon reflection. Fourth, in explaining the text, there are three [parts]: first the Dharma, next the simile, and then the application. In the first there are two: First, in terms of negative [elimination] achieving the practice of calming (śamatha), there are nine pairs; all depart from the three extremes, profoundly cut off and without reliance. Second, from "that which is practiced is real" on, in terms of positive [manifestation] achieving the practice of contemplation (vipaśyanā). As for "also not receiving and upholding the transmigration of the correct Dharma": because of attaining the principle without realizing [a fixed nirvāṇa]. In the second, the simile, there are four: 1. lightning is able to illuminate; 2. from "for instance" on, a secondary simile: like a mirror reflecting sunlight, or a shadow appearing on a wall, oil and the like are also like this, because they are identical to lightning; 3. "lightning does not depart," etc., clarifies that essence and function are not separate from each other; 4. "lightning can illuminate afar," etc., shows that essence and function are not identical. In the third, the application to the Dharma, there are two: First, applying to the preceding illumination and manifestation. Second, from "yet their wisdom" on, applies to illuminating the distant without being distant. Third, from "like a seed" on, a secondary simile: A seed without roots or sprouts can produce roots and sprouts; if it had them, it would not produce [them]. The bodhisattva is also like this: being without duality, they speak of duality; if there were [duality], there would be no duality; therefore it says "the unobstructed boundary." Second, from "if a bodhisattva" on, the virtuous function perfected by endurance; that is, body and wisdom are unobstructed, swift as lightning.