大方廣佛華嚴經隨疏演義鈔 69.42

69.42

疏「第二夢寤喻」中，文五：一舉前所喻、二顯喻意、三釋喻相、四釋合文、五會通喻合。二「論云」下，顯喻意。意明護過，所護過意大意是同。謂「護彼過想」，同前捨一切功用行。「有正智想」，同前得無功用法。三「如從夢」下，釋顯喻相，即喻前意。雖無夢想，喻護彼過想。非無寤想，喻有正智想。從「但此行寂滅故云所作皆息」者，通妨。妨云：若有正智，何以文云所作皆息？答意可知。四「合中勇猛」下，釋合，但顯護過，化生勤方便不行耳。以內證釋二行不行，如覺無二岸，以外緣釋相行不行；如覺無人船，船即化生聖道。餘略不合者，具即以菩薩合前有人，謂七地菩薩至不動地令覺寤也。五「合中見人」下，會通。喻合可知。

In the commentary's "second, the metaphor of waking from a dream," there are five parts: first, citing what was previously illustrated; second, revealing the intent of the metaphor; third, explaining the features of the metaphor; fourth, explaining the application text; fifth, harmonizing the metaphor and the application. Second, from "the treatise says..." onward reveals the intent of the metaphor. The intent clarifies guarding against faults; the general intent of guarding against faults is broadly the same. "Guarding against the conceptualization of those faults" is the same as the earlier "relinquishing all effortful practices." "Possessing the conceptualization of correct wisdom" is the same as the earlier "attaining effortless dharmas." Third, from "just as upon waking from a dream..." onward explains and reveals the features of the metaphor, which illustrates the preceding intent. Although there are no dream conceptualizations, this illustrates guarding against the conceptualization of those faults. It is not that there are no waking conceptualizations, which illustrates possessing the conceptualization of correct wisdom. From "simply because this practice is quiescent, it says that all that is done ceases" resolves an objection. The objection says: If there is correct wisdom, why does the text say that all that is done ceases? The intent of the answer is clear. Fourth, from "in the application, 'valorous'..." onward explains the application, merely revealing guarding against faults, such that diligent upāya in transforming sentient beings does not operate. Using inner realization to explain the non-operation of the two practices is like waking to find no two shores; using external conditions to explain the non-operation of practice with signs is like waking to find no person or boat, the boat being the noble path of transforming sentient beings. As for the rest which is omitted and not applied: in full, one would apply the bodhisattva to the aforementioned person, meaning that the seventh-stage bodhisattva arriving at the Immovable Stage is made to awaken. Fifth, from "in the application, 'seeing a person'..." onward harmonizes them. The metaphor and application can be known.