大方廣佛華嚴經隨疏演義鈔 19.27

19.27

疏「以夫大士必崇德」下，先彰歎意，先兩句標。「崇德廣業」者，《周易．上繫》云「子曰：『易其至矣乎。夫易，聖人所以崇德而廣業也。』」注云「窮理入神，其德崇也。兼濟萬物，其業廣也。」次復云「智崇禮卑，崇效天、卑法地。」注云「智以崇為貴，禮以卑為用。」又云「盛德大業至矣哉。富有之謂大業，日新之謂盛德。」「虛心外身」者，即《老子》意。彼云「虛其心、實其腹。弱其志、強其骨。」又云「後其身而身先，外其身而身存。」今借其言。謂菩薩虛曠其心、智絕能所，亡身為物一向利他。故下經云「菩薩所修功德行，不為自己及他人，但以最上智慧心，利益眾生故迴向。」即斯意也。

On the Commentary's "Because a great being must venerate virtue..." onward: it first clarifies the intent of the praise, with the first two lines stating the theme. Regarding "venerating virtue and broadening enterprise," the Upper Commentary of the Zhouyi states: "The Master said: 'Is not the Changes the utmost? For the Changes is that by which the sage venerates virtue and broadens enterprise.'" The commentary states: "Exhausting principles and entering the spirit—its virtue is venerated. Comprehensively rescuing the myriad things—its enterprise is broad." Next it further says: "Wisdom is venerated, propriety is humble; veneration emulates heaven, humility models on earth." The commentary states: "Wisdom values veneration, propriety takes humility as its function." It also says: "Abundant virtue and great enterprise are the utmost! Abundant possession is called great enterprise; daily renewal is called abundant virtue." Regarding "emptying the mind and treating the body as external," this reflects the intent of Laozi. He states: "Empty his mind, fill his belly; weaken his ambition, strengthen his bones." He also states: "Putting his person last, his person is first; treating his person as external, his person is preserved." Here his words are borrowed. This means that bodhisattvas make their minds empty and vast, their wisdom transcending subject and object, forgetting themselves for the sake of beings and single-mindedly benefiting others. Thus a later passage of the sūtra states: "The meritorious practices cultivated by bodhisattvas / are not for oneself or for others; / but solely with the mind of supreme wisdom, / they dedicate them for the sake of benefiting sentient beings." This is the meaning.