大方廣佛華嚴經疏 4.20

4.20

二「譬如」下，喻顯，通喻三業。然佛三業非喻能喻，唯虛空、真如略可顯示，更以餘喻便為謗佛。然虛空喻有同不同，故下經云「解如來身非如虛空，一切妙法所圓滿」等，此顯不同。今分取同義，同義多種，如下〈十忍品〉。今有二喻，開成四義：一含攝喻，兼無分別義；二普遍喻，兼遍入義。以此四喻喻意業者，下經云「佛智廣大同虛空」故，此總喻也。量智包含而普遍，理智無分別而證入。又大圓鏡智純淨圓德，現種依持，能現能生身土智影，即含攝義。下經云「菩提智普現一切眾生心念根欲等，而無所現。」無所現言無有分別。平等性智觀一切法、自他有情，悉皆平等亦無分別。無分別言顯無差別故，下經云「於一切義無所觀察」等。是以太虛能含眾像、眾像不能含太虛，太虛不分別眾像、眾像乃差別太虛，以況我法不能容佛智、佛智乃能容我法，有我法者分別如來、是如來者不分別我法。二普遍喻中，妙觀察智無不遍知，即普遍義。成所作智曲成無遺，即隨入義。又下經云「佛智廣大同虛空，普遍一切眾生心」，此即體遍。「悉了世間諸妄想」，此約智遍。又云「得一切法界等心」，此約證遍。智性全同於色性故，此約理遍。云何遍入不壞能所？有證知故。故下經云「世間諸國土，一切皆隨入，智身無有色，非彼所能見。」由隨於如，即入無所入，故云平等。是以虛空遍入國土、國土不遍入虛空，有國土處必有虛空、有虛空處或無國土，虛空之於國土平等隨入、國土之於虛空自有彼此。虛空可喻佛智、國土可喻三世，三世有處佛智必在其中、佛智知處三世或無其體，佛智之於三世平等隨入、三世之於佛智自有始終，此猶約不二而二說耳。若二而不二，國土、虛空、三世、佛智同一性故，皆互相入舉一全收，普遍亦然。三世間圓融則言思道斷，故名佛智為不思議也。次以二喻喻身業者，一毛尚容法界，全分必含眾像。〈出現〉身業第二，喻云「譬如虛空寬廣非色，而能顯現一切諸色，而彼虛空無有分別亦無戲論。」合云「如來身亦復如是，一切眾生諸善根業皆得成就。」即含攝義。「而如來身無有分別」，即第二義。「佛身充滿於法界」，即普遍義。又云「譬如虛空遍至一切色非色處，非至非不至。如來身亦復如是，遍一切法一切國土」等，即普遍義。「亦非至非不至」，即平等隨入義。次以四義喻語業者，如來於一語言中具一切語言故、舍支天鼓無心出故、如來音聲無不至故。應知如來音聲無斷絕，普入法界故。又云「如來音聲無邪曲」，即平等義。「隨其信解令歡喜故」，即隨入義。以空一喻遍喻三業，故云正覺得無量清淨三輪。明文昭然，非是穿鑿。菩提身竟。

Second, from "just as" onward, it clarifies by metaphor, which universally illustrates the three karmic activities. However, the Buddha's three karmic activities are not such that metaphors can illustrate them; only empty space and tathatā can roughly reveal them; to use any other metaphor would simply be slandering the Buddha. Yet the metaphor of empty space has both similarities and dissimilarities, which is why a later passage in the sūtra says: "Understand that the Tathāgata's body is not like empty space, / being fully perfected with all wondrous dharmas" and so forth; this shows the dissimilarity. Here we selectively adopt the points of similarity; there are many kinds of similarity, as shown below in the "Chapter on the Ten Forbearances." Here there are two metaphors, which open into four meanings: first, the metaphor of containment, combined with the meaning of non-discrimination; second, the metaphor of universality, combined with the meaning of universal entry. Using these four metaphors to illustrate the mental activity: as a later passage in the sūtra says, "The Buddha's wisdom is vast, identical to empty space"—this is the general metaphor. The wisdom of quantity contains and is universal; the wisdom of principle is non-discriminating and enters by realization. Furthermore, the great mirror wisdom is pure and of complete virtue, being the support of actualities and seeds, capable of manifesting and producing the reflections of wisdom, bodies, and lands; this is the meaning of containment. As a later passage in the sūtra says: "The bodhi-wisdom universally manifests the thoughts, faculties, desires, and the like of all sentient beings, yet there is nothing manifested." The words "nothing manifested" mean there is no conceptual discrimination. The wisdom of equality contemplates all dharmas and self and other sentient beings as entirely equal, likewise without conceptual discrimination. The words "without conceptual discrimination" show that there is no differentiation; hence a later passage in the sūtra says: "regarding all objects, there is no observation" and so forth. Therefore, empty space can contain all forms, but all forms cannot contain empty space; empty space does not discriminate among all forms, but all forms differentiate empty space. This illustrates that self and phenomena cannot contain the Buddha's wisdom, but the Buddha's wisdom can contain self and phenomena; those who possess self and phenomena discriminate the Tathāgata, whereas one who is the Tathāgata does not discriminate self and phenomena. In the second, the metaphor of universality, the wondrous observing wisdom knows everywhere without exception, which is the meaning of universality. The wisdom of accomplishing actions assists in bringing things to completion without remainder, which is the meaning of entering in accordance. Furthermore, a later passage in the sūtra says: "The Buddha's wisdom is vast, identical to empty space, / pervading the minds of all sentient beings"—this is the pervasion of essence. "Completely understanding all the false thoughts in the world"—this concerns the pervasion of wisdom. Again it says: "Obtaining a mind equal to all dharmadhātus"—this concerns the pervasion of realization. Because the nature of wisdom is completely identical to the nature of form, this concerns the pervasion of principle. How can universal entry not destroy subject and object? Because there is realization and knowing. Thus a later passage in the sūtra says: "All the lands in the world, / he enters in accordance with all of them; / the wisdom-body has no form, / and cannot be seen by them." Because it accords with suchness, entry is without anything entered; hence it is called "equality." Therefore, empty space universally enters lands, but lands do not universally enter empty space; wherever there is a land there must be empty space, but where there is empty space there may be no land; empty space enters lands equally in accordance, while lands with respect to empty space have "this" and "that." Empty space can be a metaphor for the Buddha's wisdom, and lands can be a metaphor for the three periods of time; wherever the three periods of time exist, the Buddha's wisdom is necessarily within them; where the Buddha's wisdom knows, the three periods of time may have no actual substance; the Buddha's wisdom enters the three periods of time equally in accordance, while the three periods of time with respect to the Buddha's wisdom naturally have beginning and end. This is still spoken in terms of duality within non-duality. If we speak of non-duality within duality: because lands, empty space, the three periods of time, and the Buddha's wisdom are of the same single nature, they all mutually enter one another; to bring up one is to encompass all completely; universality is also like this. When the three worlds are perfectly interpenetrated, the path of words and thought is cut off; hence the Buddha's wisdom is called inconceivable. Next, using the two metaphors to illustrate physical activity: a single hair-pore still contains the dharmadhātu; the complete whole must certainly contain all forms. In the second metaphor for physical activity in the [chapter on] "Manifestation," it says: "Just as empty space is vast and non-material, yet capable of manifesting all forms, while that empty space has no discrimination and no conceptual proliferation"; the application says: "The Tathāgata's body is also like this: all the wholesome roots and karmas of all sentient beings are all brought to completion"—this is the meaning of containment. "Yet the Tathāgata's body has no discrimination"—this is the second meaning. "The Buddha's body fills the dharmadhātu"—this is the meaning of universality. Again it says: "Just as empty space reaches all places of form and non-form, neither reaching nor not reaching, the Tathāgata's body is also like this, pervading all phenomena and all lands" and so forth—this is the meaning of universality. "Also neither reaching nor not reaching"—this is the meaning of entering equally in accordance. Next, using the four meanings to illustrate verbal activity: because the Tathāgata within a single utterance possesses all utterances; because the drum in the heaven of Śacī sounds without intention; and because the Tathāgata's voice reaches everywhere. One should know that the Tathāgata's voice is uninterrupted, universally entering the dharmadhātu. Again it says: "The Tathāgata's voice has no crookedness"—this is the meaning of equality. "Causing them to rejoice in accordance with their faith and understanding"—this is the meaning of entering in accordance. Using the single metaphor of empty space to universally illustrate the three karmas, it is therefore said that at sambodhi one obtains the immeasurable, pure three wheels. The explicit text is luminous and clear, not an arbitrary distortion. The bodhi-body is concluded.