大方廣佛華嚴經疏 54.25

54.25

第三不見所由者，然皆廢本從迹，以顯一乘因果不共深玄，篤諸後學令習因種。文中二：先徵、後釋。徵意云：身廁祇園，自對尊會，而莫覩神變，其故何耶？後釋意云：彼境殊勝，宿因現緣並皆缺故，其猶日月麗天盲者不覩，雷霆震地聾者不聞，道契則隣不在身近故，菩薩自遠而至，聲聞在會不知。文自廣釋，分為三別：初法、次喻、後徵以結成。今初，分二：先明缺宿因故、後「復次」下明缺現緣故。今初，分四：初一總標大小善差、二「本不修」下舉劣異勝、三「如是皆是」下舉勝揀劣、四「以是因緣」下結不見聞。今初，有小善根得廁嘉會，大小善異不覩希奇。二舉劣中，有十八句，前十二句釋不見佛果之因、後六句釋不見菩薩之因。前中，初句總、餘句別。由不讚等，即是不集見佛自在善根。於中二：初二句不讚果故、後九句不修因故。於中亦二：前五句缺自分行、後四句缺勝進行。亦是前明陜心、後顯劣心，故不能見。二「本不得菩薩眼」下釋不見菩薩所因。一不見十眼所見無礙法界、二缺無障礙智之因。若但修真常離念，即共二乘菩提之善，《法華》遊戲神通即聞而不樂。此中樂而不聞，餘可思之。既本因中不修不見，願諸後學修見佛因，勿滯冥寂。第三舉勝揀劣。言如是等者，指前佛神通等所不見法。普賢智境即是舉勝，不共二乘名為揀劣。第四「以是因緣」下結不見聞。以前缺因，境勝因緣故不能見。於中，初後總明、中十別顯。謂眼不見、心不知、耳不聞，本有不證、新成不獲，無方便不能念觀、無後得不能籌量淺深思惟旨趣分別事理。

Third, regarding the reasons why they did not see: However, all [these accounts] set aside the fundamental [attainment of the great disciples] and follow their trace [as śrāvakas], thereby revealing the profound and mysterious unshared cause and fruition of the Ekayāna, and encouraging later students to cultivate the seeds of its cause. In the text, there are two parts: first an inquiry, and next the explanation. The intent of the inquiry is: being physically present in the Jeta Grove and personally facing the Bhagavat's assembly, yet failing to see these supernatural transformations—what is the reason for this? The intent of the subsequent explanation is: that realm is extraordinary, whereas both past causes and present conditions are entirely lacking [for them]. It is just as when the sun and moon shine gloriously in the sky, the blind do not see them; or when thunder shakes the earth, the deaf do not hear it. When one accords with the Way, one is near, not because of bodily proximity; thus, the bodhisattvas came from afar, while the śrāvakas present in the assembly were unaware. The text itself explains this at length, divided into three distinct parts: first using the Dharma, next with similes, and finally an inquiry to conclude and establish it. Now, the first [part, the Dharma] has two divisions: first, clarifying that they lacked past causes; and next, from "Furthermore" onward, clarifying that they lacked present conditions. In this first part, there are four sections: first, a general statement distinguishing the great and small good [roots]; second, from "Originally not having cultivated" onward, adducing the inferior to contrast with the superior; third, from "All such... are" onward, adducing the superior to exclude the inferior; fourth, from "For this cause and condition" onward, concluding with their failure to see and hear. In the first of these, having small kuśala-mūla enabled them to be present in the auspicious assembly, but because the great and small good differ, they did not perceive this marvelous marvel. In the second section adducing the inferior, there are eighteen lines: the first twelve lines explain the cause of not seeing the Buddha-fruition, and the following six lines explain the cause of not seeing the bodhisattvas. In the former part, the first line is general, and the remaining lines are specific. Due to "not praising," etc., they had not accumulated the kuśala-mūla for seeing the Buddha's sovereignty. Within this are two parts: the first two lines concern not having praised the fruition, and the following nine lines concern not having cultivated the cause. Within this there are also two parts: the first five lines concern lacking the practice of their own portion, and the following four lines concern lacking the practice of superior advancement. This also first clarifies their narrow mind, and then reveals their inferior mind; hence they were unable to see. Second, from "Originally not having attained the bodhisattva eye" onward, it explains the causes for not seeing the bodhisattvas: first, they did not see the unobstructed dharmadhātu seen by the ten eyes; second, they lacked the cause of unobstructed wisdom. If one only cultivates the true, eternal freedom from thought, this is merely the good of bodhi shared with the two vehicles; in the Lotus Sūtra, regarding sporting in supernatural powers, they heard of it but took no delight in it, whereas here they delighted in it but did not hear it; the rest may be considered accordingly. Since in the original cause they did not cultivate and thus did not see, may later students cultivate the causes for seeing the Buddha, and not remain stuck in dark quiescence! Third, adducing the superior to exclude the inferior: the words "all such..." point to the previous dharmas that were not seen, such as the Buddha's supernatural powers. The realm of Samantabhadra's wisdom is adducing the superior; its not being shared with the two vehicles is called excluding the inferior. Fourth, from "For this cause and condition" onward, it concludes with their failure to see and hear. Because they previously lacked the cause, and because the realm was so superior in its causes and conditions, they could not see it. Here, the beginning and end are general statements, while the ten middle items explain it specifically: namely, the eye does not see, the mind does not know, the ear does not hear; what is fundamentally present is not realized, what is newly accomplished is not attained; lacking skillful means, one cannot mindfully contemplate; lacking subsequently attained [wisdom], one cannot weigh the shallow and the deep, deliberate on the import, or distinguish phenomena and noumenon.