大方廣佛華嚴經隨疏演義鈔 44.12

44.12

Regarding the commentary's statement, "Since the two sūtras differ slightly," and so forth: the Jin translation of the sūtra states: "All dharmadhātus are like an illusion; all Buddhadharmas are like lightning; the bodhisattva's practice is like a dream; the Dharma heard is like an echo; all worlds are like a magical creation; that which arises from karmic retribution is like a manomaya created body; all sentient beings are like painted images, their various different forms all being painted by the mind; all dharmas spoken of are like the bhūtakoṭi." The explanation says: this sūtra also has eight analogies, but only the analogy of the painted image is matched by the sūtra itself, while the rest merely cite the dharma as an analogy. That analogy of lightning is now changed to a shadow. That analogy of manomaya is now changed to an illusion, so there are two illusions. This is both an alteration and an addition of meaning. There, "that which arises from karmic retribution" belonged to what was illustrated by manomaya; now bringing it to match magical creation is also a place of alteration. Furthermore, the latter four analogies are all explained by the sūtra itself, which is a place of addition. The additions and alterations in the sūtra together constitute minor differences; the two words "addition and alteration" are explained precisely with respect to the commentary. That [commentary] explains lightning as "also having functions such as illuminating darkness"; now, because it is a shadow, it changes this to say "also having meanings such as corresponding to physical form and casting shade." That [commentary] explains the fourth doubt: "Fruits and practices may indeed be empty, but now the matters of the world are extensive, so these should be real." Because the sūtra takes dhātu as realm, "world" encompasses the three worlds. Therefore, the commentary alters it to distinguish that [commentary's] explanation of the fifth doubt: "If the world is like a magical creation, why do its causes and effects have the distinctions of good and evil?" The explanation says: "The arising of karmic retribution is like an illusory arising." That commentary explains manomaya by saying: a past master explained that manomaya carries the meaning of repetition, namely a repeated magical creation. Now, upon further asking the Tripiṭaka Master, manomaya is translated here as "mind-born" or "mind-made," which is the mind-made body (manomayakāya), because that body further produces magical creations. The explanation states: this Tripiṭaka Master's explanation also contains the sense of a repeated magical creation, differing only in the text chosen. That [commentary's] citation and explanation of the sixth doubt is identical to the present commentary's text, explaining that just as painted images follow the mind, the wall has high and low parts.