大方廣圓覺修多羅了義經略疏 1.737

1.737

謂摩尼體性瑩淨絕瑕，都無色相。由性淨故，一切色相對則現中，青黃赤白黑五色各各隨方而現。然此一喻亦喻印前、亦喻顯後。言印前者，五色喻五道，隨方喻隨業。愚人不了珠體，但見全是青黃，既是青黃則不見珠體，故《華嚴》云：「凡夫見諸法，但隨諸相轉，不了法無性，以是不見佛。」若以三性配者，摩尼喻圓成實性，即前所顯之理也；現色喻依他起性，即前幻也；愚人定見青黃喻遍計所執性，即前塵垢也。若遠即前身心等相，以此文印定前文之義，故指前也。言顯後者，然此圓珠由彼愚人執其定色，所以破色因配三性以印前文。然但無計執之人，即此珠種種之色一一清淨、一一同體，悉是圓珠妙用應現，無體可破，以喻後文十方法界一切清淨圓滿，不動交參無礙，故言顯後。然前之鏡喻但一面明，又云因磨而現，表二空之理破執方顯，對執得名。今摩尼珠本淨本明，十方俱照，以顯後法界之宗也。

This means that the substance of the maṇi is lustrous, pure, and free of flaws, completely devoid of marks of colour. Because its nature is pure, when any colour confronts it, it appears within it; the five colours of blue, yellow, red, white, and black each appear according to their directions. Now, this single metaphor both confirms what preceded and reveals what follows. As for confirming what preceded: the five colours illustrate the five destinies, and according to direction illustrates according to karma. Foolish people do not comprehend the jewel's substance, but only see that it is completely blue or yellow; since it is blue or yellow, they do not see the jewel's substance. Hence the Avataṃsaka-sūtra states: 'Ordinary people see all dharmas / and merely turn along with marks; / not comprehending that dharmas are without nature, / on this account they do not see the Buddha.' If matched with the three natures: the maṇi illustrates the nature of consummate reality (pariniṣpanna-svabhāva), which is the principle revealed above; the appearing colours illustrate the other-dependent nature (paratantra-svabhāva), which is the illusion above; and the foolish person's definite seeing of blue and yellow illustrates the nature of conceptualized attachment (parikalpita-svabhāva), which is the grime above. If taken remotely, these are the aforementioned marks of body, mind, and so on; using this text to confirm the meaning of the preceding text is why it points to what preceded. As for revealing what follows: this round jewel, because those foolish people grasp at its fixed colours, has its colours refuted, and so by matching them with the three natures it confirms the preceding text. However, if only there is no one who conceptualizes and grasps, the various colours of this jewel are each and every one pure and each and every one identical in substance, all being the wondrous function and response of the round jewel, with no substance that could be refuted. This illustrates the subsequent text where all the dharmadhātu of the ten directions is completely pure, consummate, unmoved, interpenetrating, and unobstructed; hence it is said to reveal what follows. Now, the previous mirror metaphor had only one clear side, and also spoke of appearing due to polishing, showing that the principle of the two kinds of emptiness is revealed only by destroying grasping, acquiring its name relative to grasping. Now the maṇi jewel is fundamentally pure and fundamentally luminous, illuminating all ten directions, in order to reveal the subsequent tenet of the dharmadhātu.