大方廣佛華嚴經疏 50.26

50.26

第四「佛子譬如日出」下虧盈不遷，先喻、後合。然法身無像故，無器而不形；聖智無心故，無感而不應。像非我有，自彼器之虧盈；心非我生，豈普現之前後？故《攝論》第十頌云「眾生罪不見，如月於破器。遍滿諸世間，由法光如日。」是以經言非日咎也。持戒器破，定水無依；菩提器破，智水寧止？無信清珠故心水渾濁，何由見佛耶？然此中雖明現身，即是三德涅槃所流大用，亦涅槃攝。若爾，寧殊出現之身？出現身以法身為門而論真應，非無般若、解脫二德。智慧日身無不照故，永離戲論即解脫故，醫王之喻即示滅故。此有般若，寧異菩提？若分相說，菩提為能證智，唯是修生；涅槃是所證理，唯約修顯。故《涅槃》中說菩提必從生因所生，涅槃必從了因所顯。若攝相說，菩提是即理之智，涅槃是即智之理。即智之理不礙摩訶般若，即理之智不礙寂滅菩提。智性本有亦是性淨，涅槃修顯亦方便淨，隨一為門則皆放盡，即大涅槃真菩提也。今以涅槃收之，非唯菩提及身，前後諸門皆從三德所流，能建大事。

Fourth, from "Bodhisattvas, like the sun rising..." onward, waxing and waning do not alter it, having first a simile, and then the application. Now, because the dharmakāya has no image, there is no vessel in which it does not take shape; because noble wisdom has no mind, there is no resonance to which it does not respond. The image is not possessed by me, but comes from the waxing and waning of those vessels themselves; the mind is not produced by me, so how could there be before and after in universal manifestation? Therefore, the verse in the tenth chapter of the Mahāyānasaṃgraha says: "Because of the sins of sentient beings, they do not see [the Buddha], just like the moon in a broken vessel. Pervading all worlds, because the light of the Dharma is like the sun." For this reason, the sūtra says it is not the fault of the sun. If the vessel of keeping precepts is broken, the water of samādhi has nothing to rely upon; if the vessel of bodhi is broken, how can the water of wisdom stay? Lacking the clear pearl of faith, the water of the mind is turbid; how could one see the Buddha? However, although manifesting the body is explained here, it is the great function flowing from the nirvāṇa of the three virtues, and is also subsumed under nirvāṇa. If so, how is it distinct from the body of manifestation? The body of manifestation discusses the true and responsive using the dharmakāya as its approach, but it is not without the two virtues of prajñā and liberation. Because the body of the sun of wisdom leaves nothing unilluminated, eternal freedom from proliferation is liberation, and the simile of the king of physicians is manifesting cessation. Here there is prajñā; how is it different from bodhi? If explained by dividing their marks: bodhi is the wisdom capable of realizing, which is produced solely through cultivation; nirvāṇa is the principle that is realized, which is explained solely in terms of being revealed through cultivation. Therefore, the Nirvāṇa [Sūtra] says that bodhi must be produced from a productive cause, while nirvāṇa must be revealed from an elucidating cause. If explained by subsuming their marks: bodhi is wisdom that is identical to principle; nirvāṇa is principle that is identical to wisdom. Principle identical to wisdom does not obstruct mahāprajñā; wisdom identical to principle does not obstruct quiescent bodhi. The nature of wisdom being fundamentally inherent is also natural purity; nirvāṇa being revealed through cultivation is also purity through skillful means. Whichever one is taken as the gateway, it encompasses everything completely; that is Great Nirvāṇa and true bodhi. Now subsuming it under nirvāṇa, not only bodhi and the body, but all preceding and succeeding approaches flow from the three virtues, able to establish great affairs.