大方廣佛華嚴經隨疏演義鈔 86.9

86.9

疏「二水影對中」等者，乃是別喻。心但喻水，為影緣故。若取通意，心佛皆則影。然新譯經亦是別喻，而加於器，可喻淨身。然水在器，依江河等物皆可為器。而《般舟經》亦有影喻，具水月鏡像，以喻自見，非從外入、非從內出，正與疏同，明非入出兼唯心義。疏「心之定散準喻思擇」者，然水有四類，謂一清、二濁、三動、四靜。疏合中水濁對前皎淨，波騰對於澄潭。以法就喻，通有二義：一有惑無信為濁、二有信無惑為清。散亂為動、有定為靜。四事交絡，成多句數：一水濁而動，若黃河汩流，此喻有惑無信，又多亂想。二濁而不動，如稀泥無波，喻如有惑無信并無攀緣。然此一句，曲有多義：一有惑而靜、二無信而靜，愚癡之定也。三清淨而動，喻無惑有信而多覺觀，對上第二亦有三義：一無惑而亂、二有信而亂、三明了而亂也。四清而且靜，喻無惑有信而定。略舉定散，實含清濁。而第一人設有念佛而見佛者，如黑象脚加睒爍不定；第二人見，同灰炭色，安住不動；第三人見，或覩相好，忽有忽無乍離乍合；第四人見，則色相端嚴凝停不亂，唯見唯靜逾觀逾明。今同第四而念見也。故《法華》云「深入禪定，見十方佛」，故云心之定散準喻思擇。然其大意，佛既如影，安有有無一多勝劣去來入出等相？非空非有中道觀成。若水喻心性，則佛之月影皆是眾生真心中物。心佛交徹，真唯心也。

Regarding the commentary's phrase "Second, in matching water and reflection" and so forth: this is an exclusive analogy. The mind is merely likened to water, because it serves as the condition for the reflection. If one takes the common sense, both mind and Buddha are then reflections. However, the newly translated sūtra is also an exclusive analogy, but adds a vessel, which can exemplify the pure body. When water is in a vessel, things based on rivers and streams can all serve as vessels. The *Pratyutpanna-sūtra* also has the analogy of reflection, containing the moon in water and the mirror image, in order to exemplify seeing oneself: it does not enter from outside, nor does it emerge from inside. This is precisely identical to the commentary, clarifying that there is neither entering nor emerging, and incorporating the meaning of mind-only.

Regarding the commentary's phrase "One should deliberate on the concentrated and distracted states of the mind following this analogy": water has four types: first, clear; second, turbid; third, moving; fourth, calm. In the commentary's application, turbid water corresponds to the preceding bright clarity, and surging waves correspond to the limpid pool. Applying the Dharma to the analogy, there are generally two meanings: first, possessing delusion and lacking faith is turbid; second, possessing faith and lacking delusion is clear. Distraction is moving; having concentration is calm. The four items interweave to form multiple propositions:
1. Water is turbid and moving, like the swirling current of the Yellow River: this exemplifies possessing delusion and lacking faith, and additionally having many turbulent thoughts.
2. It is turbid and not moving, like thin mud without waves: this exemplifies possessing delusion and lacking faith while also having no cognitive grasping. Yet this single proposition implicitly contains multiple meanings: first, having delusion and being calm; second, lacking faith and being calm—this is the concentration of ignorance.
3. It is pure and moving: this exemplifies lacking delusion and possessing faith, but having much investigation and reflection. Compared to the second above, it also has three meanings: first, lacking delusion and being distracted; second, possessing faith and being distracted; third, being clear and being distracted.
4. It is both clear and calm: this exemplifies lacking delusion, possessing faith, and being concentrated.

Briefly mentioning concentration and distraction actually encompasses purity and turbidity. If the first person recollects the Buddha and sees the Buddha, it is like the foot of a black elephant with flickering instability; when the second person sees, it has the color of ash and charcoal, settled and immobile; when the third person sees, he may behold the marks and signs, suddenly present and suddenly absent, abruptly separating and abruptly joining; when the fourth person sees, the physical appearance is stately, dignified, settled, and undistracted—the more he sees, the calmer he is; the more he observes, the clearer it becomes. Now, it is like the fourth in recollecting and seeing. Therefore the *Lotus Sūtra* says: "Entering deeply into dhyāna-concentration, one sees the buddhas of the ten directions." Hence it is said: "One should deliberate on the concentrated and distracted states of the mind following this analogy."

However, the general meaning is that since the Buddha is like a reflection, how could there be characteristics of existence or non-existence, one or many, superior or inferior, going or coming, entering or exiting? The contemplation of the middle way, neither empty nor existent, is accomplished. If water exemplifies the mind-nature, then the moon-reflection of the Buddha is entirely something within the true mind of sentient beings. Mind and Buddha interpenetrate; this is truly mind-only.