大般涅槃經義記 1.220

1.220

上來明佛體無分別，下明出過分別境界。於中兩喻，初喻明其近不及遠，亦得名為鈍不及利；後喻明其下不測上。前中先喻「譬如國王調御駕駟」，喻佛勝出。久習勝慧，名調駕駟。「欲令驢及，無有是處」，喻己不及。下合可知。下不測中，先喻、後法。喻中偏明上能知下。「如金翅鳥」，喻佛真身。「昇虛空」者，喻佛真身住法性空。「無量由旬」，顯證深遠。此明證智。「下觀海」者，喻佛教智，照知世間生死大海。「悉見水性，魚、鼈」等者，喻見眾生愚智差別。「及見己影」，喻見自己應身隨世。法中偏明下不測上，文之左右。「凡夫小智不能量」者，明凡二乘不能知上，二乘之人名之小智。「我與仁者亦復如是不能量」者，明諸菩薩不能知上。純陀道己及與文殊亦如向前凡夫小智不能量也，道己及與文殊不量，類諸菩薩一切皆爾。

The preceding [text] explained that the Buddha's substance is devoid of discrimination; the following explains that it transcends the realm of discrimination. Within this there are two similes: the first simile explains that the near cannot match the far, which may also be termed the dull being unable to match the sharp; the latter simile explains that the lower cannot fathom the higher. In the former, the simile is stated first: "Just as a king's driver yokes a team of four [horses]" illustrates the Buddha's supreme excellence. Long practice of supreme wisdom is called 'harnessing a team of four'. "Wishing to make a donkey match it is impossible" illustrates one's own inferiority. The application [of the simile] below is clear. In 'the lower cannot fathom [the higher]', first comes the simile and then the dharma. In the simile, it specifically illuminates that the higher can know the lower. "Like a garuḍa bird" illustrates the Buddha's true body. "Ascending into empty space" illustrates the Buddha's true body abiding in the emptiness of dharma-nature. "Immeasurable yojanas" reveals the depth and distance of his realization. This illuminates the wisdom of realization. "Looking down at the ocean" illustrates the Buddha's instructional wisdom, illuminating and knowing the great ocean of saṃsāra in the world. "Seeing in full the nature of the waters, the fish, turtles, and so forth" illustrates seeing the difference between foolishness and wisdom among sentient beings. "And seeing its own reflection" illustrates seeing his own responsive body following the world. In the dharma [section], it specifically illuminates that the lower cannot fathom the higher, [clarified] from both sides of the text. "Ordinary beings of small wisdom cannot fathom it" explains that ordinary beings and the two vehicles cannot know what is higher; persons of the two vehicles are termed 'those of small wisdom'. "I and the virtuous one are likewise unable to fathom it" explains that the bodhisattvas cannot know what is higher. Cunda speaks of himself and Mañjuśrī as being just like the ordinary beings of small wisdom mentioned before who cannot fathom it; in stating that he and Mañjuśrī cannot fathom it, it generalizes that all bodhisattvas are likewise.