大方廣佛華嚴經疏 25.31

25.31

第三「如是」下結成觀解，謂前諸德不出內德及與外相。今初二句總明能觀。信解約於仰推，觀察通於諸眼。後之八句就所顯德以辨能觀，前四內德、後四外相。前中，謂佛內德無量，不出福智。前二福智之體，智慧之淵，略語其深；功德之海，義兼深廣。淵宜趣入，海宜遊涉。次二句福智之用。智廣虛空，福無不益，稱此而了，名普至知。後四外相中，初一句重舉能觀，揀內外故。言正念者，明非散心，了佛德相唯心無性，靜而能鑒復云觀察。後三句，亦就所觀以辨能觀，初一句總、後二句別。身雲普現即是相好，神通自在即前業用。前二十一德中，或一句之內言兼福智，一德之內體用雙明。若別配屬，義成偏近。

Third, from "thus" onward concludes the contemplative understanding, meaning that the aforementioned virtues do not go beyond internal virtues and external marks. Now, the first two phrases generally explain the contemplating [consciousness]. Faith and understanding pertain to looking up to and inferring; observation applies across the various eyes. The latter eight phrases discern the contemplating [consciousness] with respect to the virtues revealed: the first four are internal virtues, and the latter four are external marks. In the former, the Buddha's internal virtues are immeasurable and do not go beyond merit and wisdom. The first two are the essence of merit and wisdom: the abyss of wisdom briefly speaks of its depth; the ocean of virtue combines both depth and vastness. An abyss is suitable for entering; an ocean is suitable for traversing. The next two phrases are the function of merit and wisdom. Wisdom is as broad as empty space, and merit leaves nothing unbenefited; understanding in accordance with this is called knowing that reaches everywhere. Among the latter four on external marks, the first phrase reiterates the contemplating [consciousness] in order to distinguish internal from external. Speaking of "correct mindfulness" shows that it is not a distracted mind; thoroughly understanding that the Buddha's marks of virtue are mind-only and without own-nature, being still and able to reflect, it is also said to be observation. The latter three phrases also discern the contemplating [consciousness] with respect to what is contemplated: the first phrase is general, and the latter two phrases are particular. The cloud of bodies universally manifesting is precisely the major and minor marks; sovereign spiritual penetration is the aforementioned karmic function. Among the previous twenty-one virtues, sometimes within one phrase the words combine both merit and wisdom, and within one virtue both essence and function are illuminated. If one were to assign them separately, the meaning would become one-sided and narrow.