大方廣佛華嚴經隨疏演義鈔 12.30

12.30

第四通攝所詮體。疏「依於六文以顯十義」者，《瑜伽》云「六文者，謂一名、二句、三字、四語、五行相、六機請。十義者，一地義、二相、三作意、四依處、五過患、六勝劣、七所對、八能治、九略、十廣。」可知。上證辯通所詮。疏「此門」下，出通所詮所以。疏「又瑜伽」下，後又通收能所。則有三重能所：一以佛為能說人，則聲等皆所說。二唯語為能說，則名等為所說，以依語顯屈曲故。三四法皆能詮，則前義為所詮，故皆通取。下對前揀別。此中有二義：第一通所詮則向下取、第二通說者則向上取。故說皆通，不同前義。剋取名等，故云所說。疏「第五諸法顯義體」，中三：初標、二引證、三結釋。今初，摽舉略釋。聲名能顯義，聲名皆為教體；六塵能顯義，六塵皆教體。

Fourth, comprehensive subsumption of the essence of what is expressed. Regarding the commentary's statement, "Relying on the six textual categories to reveal the ten meanings": the *Yogācārabhūmi* states: "The six textual categories are: first, names; second, phrases; third, syllables; fourth, speech; fifth, mental aspects; sixth, request according to capacity. The ten meanings are: first, the meaning of the grounds; second, characteristics; third, attention; fourth, bases; fifth, faults; sixth, superiority and inferiority; seventh, object of opposition; eighth, antidote; ninth, brief; tenth, broad." This can be understood. The above proves and discriminates the comprehension of what is expressed. Regarding "This gate" below in the commentary, it presents the reason for comprehending what is expressed. Regarding "Also, the *Yogācārabhūmi*" below in the commentary, it later comprehensively gathers that which expresses and that which is expressed. Thus there are three levels of expresser and expressed: First, taking the Buddha as the person who can speak, then sound and so forth are all what is spoken. Second, taking only speech as that which can speak, then names and so forth are what is spoken, because inflections are revealed relying on speech. Third, if all four dharmas are that which can express, then the previous meanings are what is expressed; therefore, they are all comprehensively accepted. Below, it distinguishes them in contrast to the previous ones. Here there are two meanings: first, comprehending what is expressed, then one takes downward; second, comprehending the speaker, then one takes upward. Therefore, they are said to be all-encompassing, unlike the previous meaning. Strictly taking names and so forth, it is therefore called what is spoken. Regarding "Fifth, the essence of all dharmas revealing meaning": within this there are three parts: first, statement of the topic; second, citing proof; third, concluding explanation. Now first, stating the topic and briefly explaining it: Sound and names can reveal meaning, so sound and names are both the essence of the teaching; the six dusts (sense objects) can reveal meaning, so the six dusts are all the essence of the teaching.