大方廣佛華嚴經隨疏演義鈔 1.22

1.22

疏「皎性空之滿月，頓落百川」者，第二對明能應之身。此之兩句，惟性字是法，餘皆是喻。以性該之，皆含法喻。謂若秋空朗月皎淨無瑕，萬器百川不分而遍。性空即所依法體，滿月即實報智圓，百川即喻物機，影落便為變化。故佛之智月全依性空，惑盡德圓無心頓應。故〈出現品〉云「譬如淨月在虛空，能蔽眾星示盈缺，一切水中皆現影，諸有觀瞻悉對前。如來身月亦復然，能蔽餘乘示脩短，普現天人淨心水，一切皆謂對其前。」智幢菩薩偈云「譬如淨滿月，普現一切水，影象雖無量，本月未曾二。如來無礙智，成就等正覺，普現一切剎，佛體亦無二。」此則水亦喻剎。若準〈離世間品〉云，亦喻菩提。偈云「譬如淨月輪，皎鏡在虛空，影現於眾水，不為水所雜。菩提淨法輪，當知亦如是，現世間心水，不為世所雜。」則亦以月喻所說法。上皆空月不同。若以相歸性，則空亦名佛，故一切慧菩薩云：「法性本空寂，無取亦無見。性空即是佛，不可得思量。」則空色照水，影落晴天，天猶空也。

The Commentary states: "Bright as the full moon of nature-emptiness, suddenly reflected across a hundred rivers": the second pair clarifies the body capable of responding. In these two clauses, only the word "nature" is the doctrine; the rest are all metaphors. Encompassed by "nature," all contain doctrine and metaphor. This means that, like the clear moon in an autumn sky, bright, clean, and flawless, without dividing itself it pervades myriad vessels and a hundred rivers. Nature-emptiness is the Dharma essence relied upon; the full moon is the rounded wisdom of the true fruition; the hundred rivers are the metaphor for the capacities of beings; the reflection falling into them constitutes transformation. Therefore, the Buddha's moon of wisdom entirely relies on nature-emptiness; defilements extinguished and virtues perfected, it spontaneously and頓-responds. Therefore, the "Appearance Chapter" states: "Just as the pure moon in empty space can eclipse the stars and display waxing and waning, yet in all waters its reflection appears, and all who look upon it see it before them; the Tathāgata's body-moon is also like this: it can eclipse the other vehicles and display long and short spans, universally appearing in the pure mind-water of devas and humans, so that all say it is right before them." Bodhisattva Jñānadhvaja's verse says: "Just as the pure full moon universally appears in all waters, though its reflections are immeasurable, the original moon was never two. The Tathāgata's unimpeded wisdom achieves equal and correct awakening; universally appearing in all lands, the Buddha's essence is likewise not two." Here, water also serves as a metaphor for lands. If according with the "Leaving the World Chapter," it is also an analogy for bodhi. The verse says: "Just as the pure lunar orb, bright and mirror-like in empty space, reflects in various waters yet is not mixed with the waters; the pure Dharma wheel of bodhi should be known to be also like this: appearing in the mind-water of the world, it is not mixed with the world." Thus the moon is also used as an analogy for the Dharma expounded. The above are cases where the sky and the moon are different. If reverting characteristics back to the nature, then space is also called Buddha; therefore Bodhisattva Sarvamati says: "The dharmatā is originally empty and tranquil, without grasping and without viewing. Nature-emptiness is precisely the Buddha, beyond reckoning." Then the sky-color illuminates the water, its reflection falling into the clear sky, the sky being like emptiness.