大方廣佛華嚴經隨疏演義鈔 76.5

76.5

疏「今初若約影喻別喻菩薩現身」等者，疏文有二：先揀所喻通局、後「其河泉二種」下揀能喻通局。言「雖通能現」者，以河泉之中見日月故，故為能現。言「且為所現」者，以下經云「於油於水下，方明能現故。」今河泉以為所現。「長河飛泉入鏡中故」者，出是所現之相。登樓持鏡，則黃河一帶盡入鏡中，瀑布千丈現於徑尺。王右丞云：「隔窓雲霧生衣上，卷幔山泉入鏡中。」明是所現矣。

Regarding the commentary's "Now first, if in terms of the shadow metaphor we specifically illustrate the bodhisattva manifesting bodies" and so on: the commentary text has two parts. First, it distinguishes between the general and specific of what is illustrated; second, from "The two kinds, river and spring..." downward, it distinguishes between the general and specific of that which illustrates. The phrase "Although universally functioning as that which manifests" means that because the sun and moon are seen within rivers and springs, they function as that which manifests. The phrase "For now taken as that which is manifested" is because the subsequent sūtra says: "In oil and in water" and only then clarifies that which manifests; here the rivers and springs are taken as that which is manifested. "Because long rivers and flying springs enter into the mirror" reveals the characteristic of being that which is manifested. Going up a tower holding a mirror, the entire stretch of the Yellow River enters into the mirror, and a thousand-fathom waterfall appears within a single foot's diameter. Wang Youcheng said: "Beyond the window, clouds and mists arise upon one's robe; / Rolling up the curtain, mountain springs enter into the mirror." This clearly shows it is that which is manifested.