大方廣佛華嚴經疏 57.21

57.21

第三「彼即」下正示法界。於中二：初舉法門名體。器中出物，興福無盡故，稱法界福之所招故。後「能於如是」下辨業用，中三：初正顯業用、次令見同益、三使其目驗。前中三：初益眾生、次益二乘、後益菩薩。今初，亦三：初總明，以是稱性之具，即一小器融同法界，無盡緣起故，用無不應、應無不益，而其法界體無增減。又表忍必自卑，故小法忍。同如一味為一。內空外假為器。忍能包含無外故，隨出無盡。次「出生」下別明出味。後「如飲食」下舉一倒餘。二「又善男子假使」下明益二乘。二乘雖不立忍名，亦忍盡無生理方成果故。三「又善男子東方」下益菩薩。約事，如受於乳糜。約法，謂餐上品寂滅之忍，得菩提故，《淨名》香積與此大同。二「善男子汝見」下令見同益。三「且待」下令其目驗。及後三段，文並可知。

Third, from 'She then' downwards directly shows the dharmadhātu. Therein are two parts: first, presenting the name and essence of the Dharma door. Things issuing from the vessel and bringing forth blessings endlessly is because they are summoned by blessings that accord with the dharmadhātu. Later, from 'Able within such' downwards discerns the functional activity, which has three parts: first, directly revealing the functional activity; next, causing him to see shared benefits; third, making him witness it with his own eyes. In the former, there are three: first, benefiting sentient beings; next, benefiting the two vehicles; later, benefiting bodhisattvas. Now the first also has three: First, a general explanation: because it is a utensil that accords with nature, a single small vessel merges identically with the dharmadhātu; through endless dependent origination, its functions respond everywhere and its responses benefit everywhere, yet the essence of the dharmadhātu neither increases nor decreases. It also symbolizes that patience must be humble, hence a small Dharma patience. Being identical to the single taste of reality is 'one'. Emptiness within and provisional reality without constitutes a 'vessel'. Patience can contain with nothing outside; hence in accord with what issues forth, it is inexhaustible. Next, from 'Bringing forth' downwards specifically explains the emergence of tastes. Later, from 'Like food and drink' downwards cites one to infer the rest. Second, from 'Furthermore, good man, suppose' downwards explains benefiting the two vehicles. Although the two vehicles do not establish the name of patience, it is also by tolerating the exhaustion of the principle of non-arising that they finally achieve the fruit. Third, from 'Furthermore, good man, in the eastern direction' downwards benefits bodhisattvas. In terms of phenomena, it is like receiving milk gruel. In terms of Dharma, it means eating the patience of supreme quiescence to attain bodhi; the Xiangji (Gandhavyūha) chapter in the Vimalakīrtinirdeśa is largely identical to this. Second, from 'Good man, do you see' downwards causes him to see shared benefits. Third, from 'Just wait' downwards makes him witness it with his own eyes. And the subsequent three sections can all be understood from the text.