大方廣佛華嚴經隨疏演義鈔 12.29

12.29

疏「然大小諸宗」下，第二會通四法大小不同。「或有四皆非實」者，即初教義名等假有，聲是心變故。「或有四皆如空」者，然有二意：一空為初門，即屬初教；二頓寂諸相，即屬頓教。今正當頓，而引三經皆成頓義。初引《淨名》，即〈弟子品〉須菩提章。以其被呵，便置鉢欲出其舍。維摩詰言：「唯須菩提！取鉢勿懼。於意云何？如來所作化人，若以是事詰，寧有懼不？」我言不也。維摩詰言：「一切諸法如幻化相，汝今不應有所懼也。所以者何？一切言說不離是相，至於智者不著文字，故無所懼。何以故？文字性離，無有文字是則解脫。解脫相者，即諸法也。」此明即言亡言，通圓頓意。二引《十地經論》，以風畫合空皆不可取。以此言教，皆與證智而相應故。不同風在樹葉、畫存於壁，但就教道則可見聞。三引《佛藏經》，亦證頓義。即彼經第一〈念佛品〉中取意引耳。經云「舍利弗！諸法若有決定體性，如析毛髮百分中一分者，是則諸佛不出於世，亦終不說諸法性空。舍利弗！諸法實空無性、一相所謂無相，如來悉知見。如來以是說有念處。舍利弗！念處名為無處非處、無念無念業、無想無分別、無意無意業、無思無思業、無法無法相，皆無合散，是故賢聖名無分別者，是名念處。」上顯無念，承便故來。下又云「諸法畢竟空」等者，亦是取意。引彼經云「何以名為諸法實相？所謂諸法畢竟空無所有，以是畢竟空無所有法念佛。復次如是法中，乃至少念尚不可得，是名念佛。」即其義也。疏「有說四皆事理無礙」，即終教意。下即圓教意。

Regarding the commentary's statement, "However, among the various Hinayana and Mahayana schools" below: The second is reconciling the differences between Hinayana and Mahayana concerning the four dharmas. "Or some hold that all four are unreal": this is the meaning of the initial teaching, where names and so forth are provisionally existent and sound is a manifestation of mind. "Or some hold that all four are like space": here there are two meanings: first, emptiness as the initial gate, which belongs to the initial teaching; second, the sudden quelling of all characteristics, which belongs to the sudden teaching. Here it properly corresponds to the sudden [teaching], and the three sūtras cited all substantiate the meaning of suddenness. First, citing the *Vimalakīrti*, namely the Subhūti section of the "Disciples" chapter: because he was reproached, he put down his alms bowl and wanted to leave the house. Vimalakīrti said: "O Subhūti! Take your bowl and have no fear. What do you think? If the illusory person created by the Tathāgata were questioned with such things, would he feel any fear?" I said, "No." Vimalakīrti said: "All dharmas have the characteristics of illusions and transformations; you should not have any fear now. Why is this? All speech does not depart from these characteristics; as for wise persons, they do not cling to letters, hence they have no fear. Why is this? The nature of letters is detached; the absence of letters is precisely liberation. The characteristic of liberation is precisely all dharmas." This clarifies that being immediately within words while transcending words communicates the meaning of the perfect and sudden. Second, citing the *Daśabhūmika-sūtra-śāstra*, wind and painting combined with space are both ungraspable, because this verbal teaching is completely congruent with realized wisdom. Unlike wind in the tree leaves or painting residing on the wall, it is merely in terms of the pedagogical path that it can be seen and heard. Third, citing the *Buddhapiṭaka-sūtra*, it also substantiates the sudden meaning. It merely cites the gist from the first chapter, "Mindfulness of the Buddha," of that sūtra. The sūtra says: "Śāriputra! If all dharmas had a determined essential nature, even so much as a hundredth part of a split hair, then the Buddhas would not appear in the world, nor would they ever speak of the emptiness of the nature of all dharmas. Śāriputra! All dharmas are truly empty and without nature; their single mark is what is called marklessness, which the Tathāgata fully knows and sees. Because of this, the Tathāgata speaks of the presence of mindfulness. Śāriputra! The presence of mindfulness is called having no place and no non-place, no mindfulness and no activity of mindfulness, no ideation and no conceptual discrimination, no intention and no activity of intention, no thought and no activity of thought, no dharma and no mark of dharma, with neither combination nor dispersal; therefore, the sages are called those without discrimination. This is called the presence of mindfulness." The above reveals no-thought, brought in as a convenient connection. Below, it also says "all dharmas are ultimately empty," and so forth, which is also taking the gist. Citing that sūtra, it says: "What is called the true mark of all dharmas? It is what is called all dharmas being ultimately empty and having nothing existing; through this dharma that is ultimately empty and has nothing existing, one is mindful of the Buddha. Furthermore, within such dharmas, even the slightest mindfulness cannot be obtained; this is called being mindful of the Buddha." That is its meaning. The commentary's statement, "Some state that all four are the non-obstruction of phenomena and principle," is the meaning of the final teaching. What follows is the meaning of the perfect teaching.