大方廣佛華嚴經隨疏演義鈔 44.12

44.12

疏「既二經小異」等者，晉經即云「一切法界如幻，諸佛法如電，菩薩行如夢，所聞法如響，一切世界如化，業報所起如摩㝹摩化身，一切眾生猶如畫像，種種異形皆由心畫，所說諸法皆如實際。」釋曰：此經亦有八喻，唯如畫像以經自合，餘但有牒法為喻耳。彼之電喻，今改為影。彼摩㝹摩喻，今改為幻，故有二幻。此亦是改，亦是添義。彼業報所起，屬摩㝹摩所喻，今將合化，亦是改處。又後四喻皆經自釋，即是添處。經之添改總為小異，添改二字正約疏明。彼釋電云「亦有彼闇照明等用」，今由為影，改云「亦有應質覆蔭等義」。彼釋第四疑云：果行等可使是空，今世界事廣，此應為實。由經以界為間，則世間通三世間。故疏改別彼釋第五疑，若世如化，何有彼因果有善惡異？釋云：業報生如幻生。彼疏釋摩㝹摩，云古德釋云：摩㝹摩者重義，即是重化。今更問得三藏法師，摩㝹摩者，此云意生，亦云意成，即是意生身也。彼身更起化故。釋曰：此三藏釋亦有重化意耳，但取文別。彼釋第六牒疑，則同今之疏文，釋云如畫像隨心，壁有高下故。

Regarding the commentary's statement, "Since the two sūtras differ slightly," and so forth: the Jin translation of the sūtra states: "All dharmadhātus are like an illusion; all Buddhadharmas are like lightning; the bodhisattva's practice is like a dream; the Dharma heard is like an echo; all worlds are like a magical creation; that which arises from karmic retribution is like a manomaya created body; all sentient beings are like painted images, their various different forms all being painted by the mind; all dharmas spoken of are like the bhūtakoṭi." The explanation says: this sūtra also has eight analogies, but only the analogy of the painted image is matched by the sūtra itself, while the rest merely cite the dharma as an analogy. That analogy of lightning is now changed to a shadow. That analogy of manomaya is now changed to an illusion, so there are two illusions. This is both an alteration and an addition of meaning. There, "that which arises from karmic retribution" belonged to what was illustrated by manomaya; now bringing it to match magical creation is also a place of alteration. Furthermore, the latter four analogies are all explained by the sūtra itself, which is a place of addition. The additions and alterations in the sūtra together constitute minor differences; the two words "addition and alteration" are explained precisely with respect to the commentary. That [commentary] explains lightning as "also having functions such as illuminating darkness"; now, because it is a shadow, it changes this to say "also having meanings such as corresponding to physical form and casting shade." That [commentary] explains the fourth doubt: "Fruits and practices may indeed be empty, but now the matters of the world are extensive, so these should be real." Because the sūtra takes dhātu as realm, "world" encompasses the three worlds. Therefore, the commentary alters it to distinguish that [commentary's] explanation of the fifth doubt: "If the world is like a magical creation, why do its causes and effects have the distinctions of good and evil?" The explanation says: "The arising of karmic retribution is like an illusory arising." That commentary explains manomaya by saying: a past master explained that manomaya carries the meaning of repetition, namely a repeated magical creation. Now, upon further asking the Tripiṭaka Master, manomaya is translated here as "mind-born" or "mind-made," which is the mind-made body (manomayakāya), because that body further produces magical creations. The explanation states: this Tripiṭaka Master's explanation also contains the sense of a repeated magical creation, differing only in the text chosen. That [commentary's] citation and explanation of the sixth doubt is identical to the present commentary's text, explaining that just as painted images follow the mind, the wall has high and low parts.