大方廣佛華嚴經隨疏演義鈔 18.62

18.62

疏「二普遍喻」下，第二以第二喻喻妙觀察及成所作智。疏文有四：一引《唯識》、二引當經、三結成喻意、四總結難思。今初。言「妙觀察」者，論云「三妙觀察智相應心品，謂此心品善觀諸法自相共相無礙而轉，攝觀無量總持定門及所發生功德珍寶，於大眾會能現無邊作用差別皆得自在，雨大法雨斷一切疑，令諸有情皆獲利樂。」釋曰：神用無方，稱之曰妙。緣自共相，名為觀察。自即色心等別，共即同無常等。又《攝論》云「圓成實性為共相，依他起性為自相。」言攝觀者，攝即藏義，觀即觀察。六度道品為功德寶，諸神通等為作用差別。既觀有情自相共相等，明無不遍知也。

Regarding the commentary's "The second pervasive analogy" and what follows: this is the second, using the second analogy to illustrate the sublime observing and accomplishment of action cognitions. The commentary text has four: first, citing the *Vijñaptimātratā[-siddhi]*; second, citing this very sūtra; third, concluding and establishing the meaning of the analogy; fourth, generally concluding that it is inconceivable.\nAs for the first: regarding "sublime observing," the treatise says: "Third, the mental factor complex associated with the sublime observing cognition refers to this mental factor complex adeptly contemplating the specific and common characteristics of all phenomena, functioning without obstruction, embracing and contemplating immeasurable dhāraṇī and samādhi portals and the treasures of virtues generated by them, able to manifest boundless distinctive functions with mastery within great assemblies, raining the great rain of Dharma to sever all doubts, and causing all sentient beings to attain benefit and joy."\nExegesis: Divine functions being boundless is termed "sublime." Taking specific and common characteristics as its objective support is called "observing." Specific refers to distinctions such as form and mind; common refers to being equally impermanent and so forth. Furthermore, the *Mahāyānasaṃgraha* says: "The consummate nature is the common characteristic; the other-dependent nature is the specific characteristic." Regarding "embracing and contemplating": embracing has the meaning of a treasury, and contemplating means observing. The six perfections and the factors of awakening are the treasures of virtues; the various supernormal powers and so forth are the distinctions of functions. Since it contemplates the specific and common characteristics of sentient beings and so on, this clarifies that there is nothing it does not pervasively know.