大方廣佛華嚴經隨疏演義鈔 36.32

36.32

Regarding the Commentary's statement, "The Bodhisattva's supernatural power, being due to three characteristics, excludes the Buddha's final two": this is because freedom from obstructions is defined by the exhaustion of the two obstructions, and establishing sentient beings is not yet universal. Regarding the Commentary's statement, "Yet it takes a partial analogy": because it was said above that there is nothing that can serve as an identical analogy, how then can there be an analogy now? Hence it is called a partial analogy. As for there being nothing that can serve as an analogy, the text below states: "All phenomena, existent or non-existent in the three realms, cannot serve as an analogy for the Buddha." As for a partial analogy, analogies are of eight kinds: first, direct; second, inverted; third, manifest; fourth, negative; fifth, prior; sixth, posterior; seventh, prior-and-posterior; eighth, comprehensive, as explained in the Nirvāṇa [Sūtra]. The earlier text already cited this, so comprehensive analogies exist; here, in contrast to comprehensive analogies, it only takes a small part. For instance, saying that the Buddha's face is like the full moon takes only the meaning of roundness without deficiency; the present analogy is also like this. As for "using the small to illustrate the great": just as in the Yijing "shooting a falcon on the high wall" is used to illustrate the realm under heaven, such cases are very numerous. As for the Commentary's statement, "Causing those who hear the analogy to forget the image and grasp the idea, hence praising them with wisdom": the Zhouyi lüeli states: "Now, images are what express ideas. Words are what clarify images. Nothing exhausts ideas like images; nothing exhausts images like words. Words arise from images; therefore one may follow words to observe images. Images arise from ideas; therefore one may follow images to observe ideas. Ideas are exhausted through images; images are made apparent through words. Therefore, words are that by which images are clarified; having attained the image, one forgets the words. Images are that by which ideas are preserved; having attained the idea, one forgets the image. Just as a snare is that by which one catches a hare; having caught the hare, one forgets the snare. A trap is that by which one catches fish; having caught the fish, one forgets the trap. Thus, words are the snare for images, and images are the trap for ideas. Therefore, one who clings to words is not one who attains the image; one who clings to the image is not one who attains the idea. Images arise from ideas, yet if one clings to the image, then that which is clung to is not the image. Words arise from images, yet if one clings to the words, then that which is clung to is not the words. Therefore, one who forgets the image is the one who attains the idea; one who forgets the words is the one who attains the image. Attaining the idea lies in forgetting the image; attaining the image lies in forgetting the words. Therefore, images are established to exhaust ideas, yet images may be forgotten; lines are doubled to exhaust dispositions, yet lines may be forgotten. Hence, anything categorized by association may serve as its image, and whatever accords with the meaning may serve as its verification." The present Commentary uses this text, thereby bidding one forget the image and grasp the idea. For example, water manifesting the four divisions of an army is an analogy and an image; once one knows that the Bodhisattva spontaneously manifests them without intent, the water-reflection may be forgotten. All analogies are like this. If one can forget the image and grasp the idea, this is a wise person; clinging to the image and missing the idea results in foolish stagnation. Therefore, the Lotus Sūtra says: "All those who are wise attain understanding through analogies." Regarding the Commentary's citation, "People south of the Yangtze do not believe in a felt tent for a thousand people": this is from Yan Zhitui, courtesy name Jiewen, in the "Guixin" chapter of his Family Instructions.