大方廣佛華嚴經疏 19.19

19.19

第二「復應」下明利他行淨。文分為二：初深觀果智，即利他之方。後慈念眾生成無緣四等，是則自利利他、上求下化皆具足也。今初，文三：初舉法應修，謂梵行體也。緣體宛然、一心湛寂，梵行用也。不思不造萬行沸騰，故不但心觀圓明，復應廣集佛智。二「何者」下徵起，別列可知。三「於如來」下結勸廣學。第二「聞已」下慈念眾生成無緣四等。文有四句：一雙起慈悲，如犢母隨子；二思惟藥病，成大法喜；三即行無求，以成大捨；四智了諸境，導成無緣。此中五喻廣如十忍，然釋有通別。別者，如幻似有，不實故。似有故假、不實故空，此二不二，成中道智。如夢者，虛妄見故。如影者，從業緣現故。如響者，屬諸因緣故。如變化者，須臾變滅故。若如是了境，即終日化而無化，亦為眾生說如斯法，是謂利他梵行清淨也。

Second, from "Furthermore, one should" downward clarifies the purity of practice for benefiting others. The text is divided into two: first, deeply contemplating the wisdom of the fruit, which is the method for benefiting others; next, compassionately being mindful of sentient beings to accomplish the four immeasurables without conditions. In this way, benefiting oneself and benefiting others, seeking above and transforming below, are all fully complete. Now, as for the first, there are three parts to the text: first, adducing the phenomena that should be cultivated, which refers to the essence of pure conduct; the essence of conditions being vividly evident, the one mind being calm and quiescent, is the function of pure conduct; without thinking and without contriving, the myriad practices surge forth, so not only is the mental contemplation perfectly bright, one should also extensively gather the Buddha's wisdom; second, from "What are they?" downward raises the question, and the specific enumeration may be understood; third, from "Toward the Tathāgata" downward concludes by exhorting extensive study. Second, from "Having heard" downward, compassionately being mindful of sentient beings accomplishes the four immeasurables without conditions. The text has four phrases: first, giving rise to both benevolence and compassion, like a cow following her calf; second, reflecting on medicines and illnesses, accomplishing great joy in the Dharma; third, engaging in practice without seeking, so as to accomplish great equanimity; fourth, with wisdom clearly understanding all objects, guiding them to accomplish being without conditions. The five similes here are detailed as in the ten tolerances, yet their explanation has both general and specific aspects. As for the specific: "like an illusion" means appearing to exist because it is unreal; appearing to exist, it is conventional; unreal, it is empty; these two are non-dual, accomplishing the wisdom of the middle way; "like a dream" means being falsely seen; "like a shadow" means appearing from the conditions of karma; "like an echo" means belonging to various causes and conditions; "like a magical creation" means mutating and vanishing in an instant. If one understands objects in this way, then throughout the day one transforms beings without transforming, and also speaks such Dharma for the sake of sentient beings; this is called the purity of the pure conduct that benefits others.