大方廣佛華嚴經隨疏演義鈔 10.9

10.9

疏「今顯別教」下，第二開章別釋中二：先標章、後「初中」下依章別釋。釋初章中三：初具列、次略釋、後結廣從略。疏「教即能詮」下，二略釋也，但釋教義、理事二對。言「乃至光香等」者，謂諸法顯義體，但能詮理並為教體，如下教體中明有以光明而為佛事等是也。「義即所詮，即五教等一切義理」者，如前立教中約所詮差別七十五法八識等義，十對法等皆是義也。疏「理即生空」等者，具五教理：生空所顯，是小乘教理；二空所顯，是始教理；無性真如，是終教理。而言等者，等餘二教之理，謂頓教理，亦即無性真如體絕安立，如性雙遣亦不離如。圓教之理，總融諸理無有障礙耳。

From the Commentary's "Now, to reveal the distinct teaching" onward is the second [part], opening the sections for separate explanations, which has two [divisions]: first, indicating the sections; second, from "In the first [section]" onward, explaining separately according to the sections. In explaining the first section, there are three [steps]: first, enumerating in full; next, briefly explaining; and finally, concluding the extensive by following the brief. From the Commentary's "Teaching is that which expresses" onward is the second, the brief explanation, which only explains the two pairs of teaching and meaning, and phenomenon and principle. As for "and even light, fragrance, and so forth," it means that all dharmas reveal their essential reality; anything that can express principle serves as the teaching-substance, as explained below under the teaching-substance, showing that there are cases where light performs the Buddha-work and so forth. As for "'Meaning' is that which is expressed, namely all doctrines and principles of the five teachings and so forth," as previously mentioned in establishing the teachings, in terms of the distinctions among what is expressed, the seventy-five dharmas, the eight consciousnesses, and the ten pairs of dharmas are all "meaning." As for the Commentary's "'Principle' is that revealed by the emptiness of the person" and so forth, it is endowed with the principles of the five teachings: that revealed by the emptiness of the person is the principle of the Small Vehicle's teaching; that revealed by the two emptinesses is the principle of the initial teaching; and natureless tathatā is the principle of the final teaching. Saying "and so forth" equals the principles of the remaining two teachings: the principle of the sudden teaching is also natureless tathatā whose essence cuts off establishment, where both [tathatā as] principle and nature are dually discarded yet do not depart from tathatā; the principle of the perfect teaching universally harmonizes all principles without any obstruction.