大方廣佛華嚴經隨疏演義鈔 21.24

21.24

自下第三諸神。疏「智了物心如空入色」者，取下偈意。偈中如空，是喻光明之言。舍於法喻，餘皆是法。法喻相對，略有三入：一以初句佛智為能入、第三句眾生心行為所入。入者了達義，故八十經云「佛智廣大同虛空，普遍一切眾生心，悉了世間諸妄想，不起種種異分別。」此即智了物心。而云如空入色者，〈出現品〉云「譬如虛空遍至一切色非色處」故。二言「光照身器如日合空」者，即以第二句光明為能入、第四句為所入。一切世間，即眾生世間及器世間，故云光照身器，即取上空喻為所入、取光明上法喻皆為能入。光通二種，身光照事、智光雙照事理。三「身遍器中如像在鏡」者，即唯取第四句，自有能所，則無不入言通三種入：一光入、二智入，如上已說；三身入，但言無不入，不揀身故。而言如像在鏡者，將上如空普遍喻此亦齊，今傍出一喻以喻身入。質來對鏡，鏡中見像，像是執像。機感對剎，剎中見佛，佛是心佛。從「世間主力」下，上是佛德，今攝歸就神，故云「能攝此身」。從「此身之性等世間故」者，彰入所以。智身色身皆等世間。論云「智性色性皆相即故」。「皆入觀機」，彰入之意並釋普字，結歸長行。「所入之處」下，結歸神名。以難見故，所以偏結。疏「隨緣非有之法身」等，至第五經當釋。

From here below is the third [section], on the various spirits. Regarding the Commentary's stating that "wisdom comprehends the minds of beings as space enters form," this takes the meaning of the verse below. In the verse, "like space" is a phrase illustrating the radiant light. Setting aside the doctrine and the metaphor, the rest are all doctrines. In the mutual correspondence between doctrine and metaphor, there are briefly three entries: 1. taking the Buddha's wisdom in the first line as that which enters, and the mental activities of sentient beings in the third line as that which is entered. "Entering" has the meaning of thoroughly comprehending; therefore the eighty-fascicle sūtra says: "The Buddha's wisdom is vast, identical with empty space; / It pervades all sentient beings' minds, / Fully comprehending all worldly false conceptualizations, / Never giving rise to various distinct discriminations." This is wisdom comprehending the minds of beings. As for saying "as space enters form," it is because the "Chapter on Manifestation" says: "Just as empty space reaches everywhere, to all places of form and non-form." 2. The statement that "light illuminates bodies and vessels like the sun meeting space" takes the radiant light in the second line as that which enters, and the fourth line as that which is entered. "All worlds" means the world of sentient beings and the world of the vessel; hence it says "light illuminates bodies and vessels," taking the metaphor of space above as that which is entered, and taking both the doctrine and the metaphor above radiant light as that which enters. Light covers two kinds: bodily light illuminates phenomena, while the light of wisdom illuminates both phenomena and principle. 3. "The body pervades the vessels like an image in a mirror" takes only the fourth line, which naturally contains that which enters and that which is entered. Then the words "there is nothing it does not enter" apply to three kinds of entry: first, entry of light; second, entry of wisdom, as explained above; third, entry of the body, since simply saying "there is nothing it does not enter" does not exclude the body. As for saying "like an image in a mirror," applying the above metaphor of pervasive emptiness here would also match; now another metaphor is brought in to illustrate the entry of the body. When a substance comes before a mirror, an image is seen in the mirror—the image is an apprehended image. When capacities and responses face a kṣetra, a Buddha is seen in the kṣetra—the Buddha is the mind-Buddha. From "main power of the world" downward: the above was the Buddha's virtue; now it is gathered and assigned to the spirit, hence it says "able to gather this body." From "because the nature of this body is equal to the world" onward, this reveals the reason for entry. Both the wisdom-body and the form-body are equal to the world. The treatise says: "Because the nature of wisdom and the nature of form are mutually identical." "All enter to observe capacities" reveals the intent of entry and explains the word "universal" (pu), concluding and returning to the prose text. From "the place entered" downward, it concludes by returning to the name of the spirit. Because it is difficult to see, it is concluded specifically. Regarding the Commentary's stating that "the dharmakāya that accords with conditions and is non-existent" and so on, this will be explained when reaching the fifth fascicle.