大方廣佛華嚴經疏 45.28

45.28

就文分二：先總明大用常恒、二「佛子此菩薩有一蓮華」下別顯一用。前中二：先法說、後喻明。今初，法說中二：先正明、後徵釋。今初，先明行體、後「不斷」下辨常恒。二徵釋中，徵意云：何以得此智滿行常？釋意云：願行善成智慧善巧故。第二喻顯中四：初喻、二合、三徵、四釋。今初。摩尼寶置色衣中，即總喻菩薩心智置佛智中。雖同衣色，喻前智滿十句故，合云觀一切智等。不捨自性，喻前行常二十句。二合，如喻辨。三徵意，云何得已能滿智而不斷行耶？四釋意云：菩薩無障礙願，法應爾故。窮盡生界，益無疲故。文中二：先法說可知、後轉以喻況。於中三喻皆喻利生無厭，各有法、合。一虛空持剎喻，喻大願法爾故無厭。二涅槃普滅喻，喻為淨眾生故無厭。上二喻悲。三佛智普成喻，喻能所不二故無厭。此一喻智，既非愛見之悲，何有厭乎？

Dividing the text, there are two parts: first, a general explanation of the great function being constant and eternal; second, from "Disciples of the Buddha, this bodhisattva has a lotus flower" onward, a specific demonstration of one function. In the former there are two parts: first, an exposition in terms of Dharma; second, an illustration by metaphor. In the first part, the exposition in terms of Dharma has two: first, a direct explanation; second, an interrogation and explanation. In the first part, it first explains the essence of the practice, and then from "without interruption" onward distinguishes its constancy and eternity. In the second part, the interrogation and explanation, the intent of the question says: How is it that this wisdom is perfected and practice is constant? The intent of the explanation says: It is because vows and practice are successfully completed and wisdom is skillful. In the second part, the illustration by metaphor, there are four: first, the metaphor; second, the correlation; third, an interrogation; fourth, an explanation. Now the first. A maṇi jewel placed in colored cloth is a general metaphor for the bodhisattva's mental wisdom placed within the Buddha's wisdom. Though identical with the color of the cloth—which is a metaphor for the preceding ten lines on the perfection of wisdom—in correlation it is called "observing all-knowledge," and so forth. Not forsaking its own nature is a metaphor for the preceding twenty lines on the constancy of practice. The second, the correlation, is distinguished as in the metaphor. Third, the intent of the interrogation: Having attained it, how is one able to perfect wisdom without interrupting practice? Fourth, the intent of the explanation says: It is because the bodhisattva's unobstructed vows are naturally so according to the Dharma; exhausting the realm of sentient beings, their benefit is unwearied. In the text there are two parts: first, the exposition in terms of Dharma can be understood; second, it further clarifies with metaphors. Within this, the three metaphors all illustrate benefiting sentient beings without weariness, each having its Dharma and correlation. First, the metaphor of space sustaining world-realms illustrates that the great vows are naturally so according to the Dharma, and therefore without weariness. Second, the metaphor of nirvāṇa universally extinguishing illustrates being without weariness for the sake of purifying sentient beings. The above two metaphors illustrate compassion. Third, the metaphor of the Buddha's wisdom universally accomplishing illustrates being without weariness because the subject and object are non-dual. This one illustrates wisdom: since it is not a compassion born of attachment and views, how could there be any weariness?