大方廣佛華嚴經隨疏演義鈔 82.17

82.17

疏「涅槃春池可於中說」者，然此經喻乃有二意：一約教說、二約理說。今引《涅槃》乃是約教，即第二名春池喻。經云「譬如春時，有諸人等在大池浴，乘船遊戲，失瑠璃寶沒深水中。是時諸人悉共入水求覓是寶，競捉瓦石草木砂礫，各各自謂得瑠璃寶，歡喜持出乃知非真。是時寶珠猶在水中，以珠力故水皆澄清，於是大眾乃見寶珠故在水下，猶如仰觀虛空月形。是時眾中有一智人，以方便力安徐入水即得寶珠。」遠公釋云：「此即對前比丘歎昔所解無常苦空無我真法，教其甄揀。於中先喻、後約喻教勸。喻中有三：一求真取偽喻。二歡喜持出下，知偽非真喻。三是時寶珠猶在水下，捨偽取真喻。上方喻意，下約喻教勸比丘。文別有四：一約初喻，呵其取偽。經云『汝等比丘！不應如是修集無常苦無我想不淨想等以為實義。』如彼諸人各以瓦石草木砂礫而為寶珠。二約第三喻教其取真。經云『汝等應當善學方便，在在處處常修我想常樂淨想。』三約第二喻勸知昔偽。經云『復應當知先所修集四法相貌悉是顛倒。』四重約第三喻勸修令真。經云『欲得真實修諸想者，如彼智人巧出寶珠，謂我想常樂淨想。』」關中釋云：「譬如春時有諸人等在大池浴者，全為設譬，使知昔非，而學今得是為用也。春既可樂，又開浴之端，而大池清曠濯之，甚宜除垢合時。寔唯昔說無常想者。沐浴來集，如林集聽本為滌累，以譬在大池浴。今喻不稱，故云有諸人等。經言乘船遊戲者，既聽致惑，遂有失言。言跡似漫，義曰浮虛，而在言先，則應前過。聽者乘以為實，是泛舟之像。離內之外無有實功，為遊戲也。經失瑠璃寶沒深水中者，常與無常理本不偏，言兼可珍，而必是應獲，由乘漫乖之，為失寶也。乖則永隱，為深沒矣。經是時諸人悉共入水求覓是寶者，聽本應取言旨，以從失成求，豈曰知之？理數然耳。求必就說，為人入水矣。經競捉瓦石至乃知非真，言旨雖俱以乖為隱，然一本顯譬浮、一本密譬沈，而取互，其實非寶，為草木瓦石之沈浮也，皆謂得真，莫不歡喜持出。於伊字之譬及佛判非，明外乃知非也。經是時寶珠至水皆澄清，於取不得，為故在水中。於知非為義，真旨始現乎語。旨現不復渾跡，則是珠力使澄清矣。經於是大眾至虛空月形者，既自知謬，方見語旨。猶在言下，明顯如月，無復有暗，而理可仰，故如仰觀虛空中月也。經是時眾中至即便得珠，如說修行，為安徐入水。要在修習我常四法，而不廢替方便之義。先修於常後知無常，如是得成在我，豈非智哉？經不應修習無常等想乃至而為寶珠者，合也。譬中已悉，故略合耳。昔修都非，而以為是，似彼癡人也。經汝等應當善學方便在在處處常修我想常樂淨想者，處處常修此四法者，必以得之為方便也。經復應當知先所修習四法相貌悉是顛倒者，知是則知非、知非則知是，對觀然後無惑矣。經欲得真實修諸想者，如彼智人巧出寶珠，所謂我想常樂淨想者，要常修得我常樂淨，然後都得真實，如彼智人也。」上生公釋，遠師大同，而不委此。此上約權實教旨，故引《涅槃》。若直就經，宜用心觀，約理以說。經中，初法、次喻、後合。以一切智清淨妙法而為寶者，具三德故，明為般若、淨即解脫、妙為法身。即體之智曰明、即照之寂為淨，斯二不二為法身體妙之至也。凡夫如泥，二乘有淺智如潦，光色不改不壞自心令濁水清，即是利他。遠見煩惱異於凡夫，求一切智異於二乘，故非凡夫行非賢聖行是菩薩行也。

Regarding the Commentary's statement, "The spring pool of the Nirvāṇa [Sūtra] may be explained in this context": this sūtra's simile contains two meanings: first, explained in terms of teaching; second, explained in terms of principle. The present citation of the Nirvāṇa [Sūtra] is in terms of teaching, being the second, known as the simile of the spring pool. The sūtra states: "Just as in springtime, when many people are bathing in a large pool and playing in a boat, they drop a lapis lazuli jewel, which sinks into deep water. At that time, the people all enter the water together to search for this jewel. Vying with each other, they grasp tiles, stones, grass, wood, sand, and pebbles, each claiming to have obtained the lapis lazuli jewel. Rejoicing, they carry them out, only to realize they are not genuine. At that time, the precious gem is still in the water; by the power of the gem, the water becomes completely clear. Thereupon the multitude sees the precious gem still beneath the water, just like looking up at the shape of the moon in the open sky. At that time, there is a wise person among the assembly who, by the power of skillful means (upāya), calmly and slowly enters the water and promptly retrieves the precious gem." Master Yuan explained: "This is addressed to the earlier bhikṣus who praised their past understanding of the true Dharma of impermanence, suffering, emptiness, and non-self, instructing them to discriminate and select [the truth]. Within this, first comes the simile, followed by the admonition and instruction based on the simile. Within the simile there are three parts: 1. The simile of seeking the genuine and grasping the counterfeit. 2. From 'Rejoicing, they carry them out' onward, the simile of knowing the counterfeit is not genuine. 3. 'At that time, the precious gem is still beneath the water': the simile of abandoning the counterfeit and taking the genuine. The above was the meaning of the simile; below is the admonition and instruction to the bhikṣus based on the simile. The text has four distinct parts: 1. Based on the first simile, rebuking their taking the counterfeit. The sūtra states: 'O you bhikṣus! You should not cultivate and accumulate the perception of impermanence, suffering, non-self, impurity, and the like, taking them to be the real meaning.' Just as those people each took tiles, stones, grass, wood, sand, and pebbles to be the precious gem. 2. Based on the third simile, teaching them to grasp the genuine. The sūtra states: 'You should skillfully learn upāya, and everywhere always cultivate the perception of self, and the perception of permanence, bliss, and purity.' 3. Based on the second simile, urging them to recognize past counterfeits. The sūtra states: 'Furthermore, you should know that the marks of the four dharmas previously cultivated and accumulated are all inverted.' 4. Again based on the third simile, urging cultivation so that it becomes genuine. The sūtra states: 'Those who wish to attain the genuine and cultivate the perceptions should be like that wise person skillfully bringing out the precious gem—namely, the perception of self, permanence, bliss, and purity.'" Guanzhong's explanation states: "Regarding 'Just as in springtime, when many people are bathing in a large pool': the simile is set forth entirely to cause them to recognize past errors, and to learn what is now attained—this is its function. Spring is delightful, and it marks the beginning of bathing; moreover, the large pool is clear and vast, and washing in it is most suitable for removing defilements in accordance with the season. This refers only to those who previously taught the perception of impermanence. Bathing and assembling together, like gathering in a grove to listen, was originally intended to cleanse afflictions; this is compared to bathing in a large pool. Now, the simile does not fit [the real intent], hence it says 'there are many people.' When the sūtra states 'playing in a boat,' listening gave rise to confusion, and consequently words went astray. The traces of words seem loose, and their meaning is called floating and empty; and preceding the words, they corresponded to the former errors. The listeners rode on them, taking them to be real—this is the image of drifting in a boat. Being outside of the internal, there is no real efficacy—this is 'playing.' When the sūtra states 'they drop a lapis lazuli jewel, which sinks into deep water,' the principle of permanence and impermanence is fundamentally impartial; words embracing both are worthy of treasure, and this must surely be attained. Because riding on looseness deviated from it, this is 'dropping the jewel.' Once deviated, it is forever hidden; this is 'sinking deep.' When the sūtra states 'At that time, the people all enter the water together to search for this jewel,' the listeners should originally have grasped the intent of the words; to turn from loss to searching—how could it be said that they knew it? It is the natural course of principle. Seeking must rely on teaching; this is the people entering the water. When the sūtra states 'Vying with each other, they grasp tiles and stones' up to 'only to realize they are not genuine,' although both the words and their intent treat deviation as concealment, one text overtly compares floating and another covertly compares sinking, yet they are grasped interchangeably. In fact, they are not the gem, being the sinking and floating of grass, wood, tiles, and stones; all claimed to have obtained the genuine, and everyone rejoiced and carried them out. Through the simile of the letter *i* and the Buddha's adjudication of error, outside of clarity they finally knew it was not [genuine]. When the sūtra states 'At that time, the precious gem' up to 'the water becomes completely clear,' in terms of seeking without obtaining, it is 'still in the water.' In terms of recognizing the error as the meaning, the true intent first manifests in words. Once the intent manifests, it no longer muddies the traces; this is the power of the gem making it clear. When the sūtra states 'Thereupon the multitude' up to 'the shape of the moon in the open sky,' once they know their own error, only then do they see the intent of the words. Still beneath the words, it is clear and distinct like the moon, without any darkness; and the principle can be looked up to, hence it is 'like looking up at the shape of the moon in the open sky.' When the sūtra states 'At that time, there is among the assembly' up to 'promptly retrieves the gem,' practicing in accordance with the teaching is 'calmly and slowly entering the water.' The essential point lies in cultivating the four dharmas of self and permanence, without abandoning the meaning of upāya. First cultivating permanence and later understanding impermanence—to accomplish it in this way rests with oneself; how could this not be wisdom? When the sūtra states 'You should not cultivate the perception of impermanence and the like' up to 'taking them to be the precious gem,' this is the application. Because it was already elaborated in the simile, it is applied briefly here. What was cultivated in the past was wholly mistaken, yet they took it to be correct, resembling those foolish people. When the sūtra states 'You should skillfully learn upāya, and everywhere always cultivate the perception of self, and the perception of permanence, bliss, and purity,' always cultivating these four dharmas everywhere must take the attainment of them as upāya. When the sūtra states 'Furthermore, you should know that the marks of the four dharmas previously cultivated and accumulated are all inverted,' knowing what is right entails knowing what is wrong, and knowing what is wrong entails knowing what is right; only after contemplating them contrastingly will there be no confusion. When the sūtra states 'Those who wish to attain the genuine and cultivate the perceptions should be like that wise person skillfully bringing out the precious gem—namely, the perception of self, permanence, bliss, and purity,' one must constantly cultivate and attain self, permanence, bliss, and purity, and only then will one attain the complete genuine, like that wise person." The above explanation by Master Sheng is largely the same as Master Yuan's, but not as detailed as this. The above cites the Nirvāṇa [Sūtra] in terms of provisional and real teaching. If approached directly from the sūtra, one should contemplate with the mind and explain in terms of principle. In the sūtra, first is the dharma, second the simile, and third the application. Taking the immaculate, wondrous dharma of omniscient knowledge as the gem is because it possesses the three virtues: brilliance is prajñā, purity is liberation, and wondrousness is the dharmakāya. Wisdom identical to essence is called brilliance; quiescence identical to illumination is purity; the non-duality of these two is the utmost wondrousness of the dharmakāya's essence. Ordinary beings are like mud; the two vehicles possess shallow wisdom like puddles. Not altering its light and color and not destroying its own mind to make turbid water clear is benefiting others. Seeing afflictions from afar is different from ordinary beings; seeking omniscient knowledge is different from the two vehicles; therefore, it is neither the practice of ordinary beings nor the practice of worthies and noble ones, but the practice of bodhisattvas.