大方廣佛華嚴經隨疏演義鈔 86.9

86.9

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.