大方廣佛華嚴經隨疏演義鈔 33.76

33.76

疏「又此五喻」下，覆疎重釋。於中有二：先正釋五偈；後「前四即善巧」下，二總彰答意。今初。阿伽陀喻，喻滅惑障。日破闇喻，喻滅智障。月光普照喻，喻至平等智地。平等智地，即《法華》意。故彼經云「究竟至於一切智地」。風喻普動諸有。火喻皆證無為至智地，即是菩提，是滅智障果。證無為；是證涅槃；是滅惑障果。二因無礙；二果亦融。動諸有者，即所化生。普令眾生滅二障之病，證菩提涅槃之果，是此意也。「前四」已下，總彰答意。

Regarding the commentary's passage beginning "Furthermore, these five metaphors": it revisits and re-explains them. Within this there are two parts: first, it directly explains the five verses; second, from "The first four are skillful means" onward, it universally reveals the import of the reply. Now, the first: The metaphor of the agada medicine illustrates the elimination of the obstacle of afflictions. The metaphor of the sun dispelling darkness illustrates the elimination of the obstacle to knowledge. The metaphor of the moonlight shining everywhere illustrates arriving at the stage of equal cognition. The "stage of equal cognition" is the meaning found in the Lotus Sūtra; hence that sūtra says, "ultimately arriving at the stage of omniscient cognition." The wind illustrates universally stirring all states of existence. The fire illustrates all realizing the unconditioned and arriving at the stage of cognition—that is bodhi, which is the fruit of eliminating the obstacle to knowledge. Realizing the unconditioned is realizing nirvāṇa, which is the fruit of eliminating the obstacle of afflictions. The two causes are unimpeded; the two fruits are also harmoniously interfused. Stirring all states of existence refers to the beings who are transformed. Universally causing sentient beings to eliminate the illness of the two obstacles and realize the fruits of bodhi and nirvāṇa is precisely this meaning. From "The first four" onward, it universally reveals the import of the reply.