大方廣佛華嚴經疏 44.19

44.19

Fourth, regarding the simile of the precious gem illustrating the merit of supreme firmness, the simile comes first and the correspondence follows, both containing general and specific [treatments]. As for the general [phrase] 'surpassing all jewels,' the scripture of the treatise says 'surpassing the natures of the ten jewels,' although it does not list their names. The commentary only says 'surpassing vaiḍūrya and the like,' the intent being merely to take crystal and the like. Those unable to produce jewels are used to illustrate the eight ranks of the Hīnayāna and the practice and fruit of the pratyekabuddhas, which only have the mark of purity but lack the function of benefiting sentient beings. Now, by producing jewels and even emitting light, it surpasses all jewels; hence it is taken as a simile. Therefore the treatise says: 'It is taken because of its coming forth.' It may also be taken because of its emerging from the ocean. Those that do not come forth are excluded because they lack the remaining characteristics. In the specific [treatment], the ten are subsumed into eight, because the sixth, seventh, and eighth are combined. Among the eight: First, the merit of emergence that may be taken refers to being selected and emerging from the ocean; this is because in the first stage, by means of such wisdom one skillfully contemplates and emerges from the ocean of afflictions. Second is the merit of color: because through processing and polishing its color becomes clear and pure. Third is the shape and form, fourth is undefiled, and fifth is clear and pure; these are all understandable. Sixth is the merit of giving rise to practice, which refers to the following three phrases: namely, the practice of wisdom pierces through, the practice of skillful means grasps and holds with sovereignty, and because the practice is lofty and evident, its marks and functions are unstained like that vaiḍūrya; the gāthā says, 'Diamond takes the unshakeable and indestructible.' The above three are all adornments of distinctive marks, and are thus combined into one. The last two phrases explain the supremacy of function: the seventh is the merit of spiritual power, with hearing, retention, and universal illumination, because essence and function are subtle and marvelous. The eighth is the merit of not guarding, which means that in accordance with the king it rains down jewels without any parsimonious guarding. In terms of phenomena, one attains the correct wisdom of the Buddha, receives the stage like a king, and causes all sentient beings to share one's own treasury of wholesome roots, just like raining jewels according to wish. The correspondence says 'widely performing Buddha-deeds'; the text of the correspondence is understandable.