大方廣佛華嚴經疏 32.6

32.6

第二一偈顯難聞者，論云「已辯難說，復顯難聞。然偈中舉具德能聞，反顯難聞，兼欲使人學能聞故。」於中三句舉德、末句結成能聞。初中，初句為總，謂持聽法心堅如金剛則能得聞。下二句別。堅有二種：一決定信堅，即第二句，若無此堅於他分法不能入故；二證得堅，即第三句，若無證堅於自分法不能入故。深信之相云何？謂於佛智，設心智不及，仰推佛智非我境界，是深信相。即《勝鬘》三種正智中仰推智也。所信是何？謂佛勝智慧，以此地智上同佛智故。佛智有二：一菩提智，是自行證法，稱性無邊；二化生權智，是利他教法，隨機隱顯種種差別，即是《法華》諸佛智慧及智慧門。於此二深皆能信故。云何證堅？此亦有二：一知是能證、二心地是所證。言無我者，通能所證。心地即二空真理，所依之事謂唯識相，論云：隨心所受三界中報，此即異熟識。又隨心所行一切境界亦名心地，此即前七轉識，及通八識相分內外諸境。於此二類如實了知我法二空，成無我智。下句結成。既知難聞之義，如是具上二堅，方聞上來微細勝智。

Second, regarding the one verse revealing that it is difficult to hear: the Treatise states, "Having already explained that it is difficult to preach, it further reveals that it is difficult to hear. However, the verse adduces those possessing virtue who are capable of hearing, conversely revealing that it is difficult to hear, while also desiring to cause people to learn to be able to hear." Therein, three lines adduce virtue, and the final line concludes that one is able to hear.

In the first part, the first line is general, meaning that one who maintains a mind for hearing the Dharma as firm as a vajra will then be able to hear it. The following two lines are specific. Firmness is of two kinds:
1. The firmness of decisive faith: this is the second line. If one lacks this firmness, one cannot enter the Dharma of other portions.
2. The firmness of realization and attainment: this is the third line. If one lacks the firmness of realization, one cannot enter the Dharma of one's own portion.

What is the characteristic of deep faith? It means that regarding the Buddha's wisdom, even if the wisdom of one's mind does not reach it, deferentially inferring that the Buddha's wisdom is not one's own realm is the characteristic of deep faith. This is precisely the wisdom of deferential inference among the three kinds of correct wisdom in the Śrīmālādevī-sūtra. What is it that is believed? It is the supreme wisdom of the Buddha, because the wisdom of these stages matches the Buddha's wisdom above. The Buddha's wisdom has two [aspects]: first, the wisdom of bodhi, which is the Dharma of realization of one's own practice, boundless in accordance with the nature; second, the expedient wisdom of transforming sentient beings, which is the teaching of benefiting others, concealing and revealing variously according to capacity. These are precisely the Buddhas' wisdom and the gateway of wisdom in the Lotus Sūtra. One is able to have faith in both of these profound [aspects].

What is the firmness of realization? This also has two [aspects]: first, knowing is the subject that realizes; second, the mental ground is the object realized. The word "selflessness" applies to both the realizing subject and the realized object. The mental ground is the true principle of the two emptinesses; the matter upon which it relies is the mark of consciousness-only. The Treatise states: "The retribution in the three realms experienced according to the mind"—this is the ripening consciousness (vipāka-vijñāna). Furthermore, all spheres traversed according to the mind are also called the mental ground; this refers to the previous seven evolving consciousnesses, as well as the internal and external objective spheres of the perceived division common to the eight consciousnesses. Truly knowing the twofold emptiness of self and dharmas with respect to these two classes establishes the wisdom of selflessness.
The lower line concludes it: having already known the meaning of being difficult to hear, only by possessing the above two firmnesses in this way can one hear the aforementioned subtle and supreme wisdom.