大方廣佛華嚴經隨疏演義鈔 14.4

14.4

疏「此方儒道」下，第二敘此方。疏文分二：初指同二因、後「如莊老」下略出諸計。然此方儒道玄妙不越三玄，周易為真玄、老子為虛玄、莊子為談玄。今疏有二：先合引《莊》、《老》、後別引《周易》。前中亦二：先引文、後斷義。今初。正引《老子》及引《莊子》，故云皆計自然。此句標也。故《莊子》云「不知所以然而然，故曰自然。」「謂人法地」下，即《老子．道經》有物混成章。此先有言云「有物混成，先天地生。寂兮寥兮，獨立而不改，周行而不殆，可以為天地母。吾不知其名，字之曰道，強為之名曰大，大曰逝，逝曰遠，遠曰返。故道大，天大，地大，王亦大。」注云「因所大而明之，得一者天地王也。天大能覆，地大能載，王大能法地、則天、行道，故云亦大。」又云「域中有四大，王居其一焉。」注云「正者人靈之主，萬物繫其興亡。將欲申其鑒戒，故云而王居一。欲警王令有所法也。」次文云「人法地，地法天，天法道，道法自然。」注云「人謂王也。為王者，先當法地安靜。既爾，又當法天運用生成。既生成已，又當法道清淨無為令物自化。人君能爾者即合道法自然之性也。」又上釋道大云「以通生表其德，字之曰道，以包含目其體，強名曰大」。此文相躡，故委引之，意在道法自然耳。德經又云「道生一，一生二，二生三，三生萬物。」前則逆推，此則順辯。注云「一者沖氣也。言道動出沖和妙氣，於生物之理未足，又生陽氣。陽氣不能獨生，又生陰氣。積冲氣之一，故云一生二，積陽氣之二，故云二生三。陰陽合孕，冲氣調和，然後萬物阜成，故云三生萬物。」次下又云「萬物負陰而抱陽，冲氣以為和。」上來皆明萬物自然生也，即《老子》言。若引《莊子》者，《莊子．太宗師篇》云「夫道有情有信，無為無形。」注云「有無情之情，故無為也。有常無之信，故無形也。」又云「可傳而不可受。」注云「古今傳而宅之，莫能受而有之也。」又云「可得而不可見。」注云「咸得自容，而莫見其狀也。」又云「自本自根，未有天地自古以固存。」注云「明無不待有而無也。」又云「神鬼神帝，生天生地。」注云「夫無也，豈能生神哉？不神鬼帝而鬼帝自神，斯乃不神之神也。不生天地而天地自生，斯乃不生之生也。故夫神之果不足以神，而不神則神矣。功何足有，事何足恃哉？」又云「在太極之先而不為高，在六合之下而不為深，先天地生而不為久，長於上古而不為老。」注云「言道之無所不在也。故在高為無高，在深為無深，在久為無久，在老為無老。無所不在，而所在皆無也。」又云「狶韋氏得之以挈天地，伏羲得之以襲氣母，維斗得之終古不忒，日月得之終古不息，堪坏得之以襲崑崙，馮夷得之以遊大川，肩吾得之以處大山，黃帝得之以登雲天等。」注云「道無能也。此言得之於道，乃所以明其自得耳。」又云「知天之所為，知人之所為者，至矣。」注云「知天人之所為者，皆自然也。則內放其身而外冥於物，與眾玄同任之而無不至也。」意云：但有知有為，皆不為而為，故自然也。疏「若以自然為因」等者，斷義也。通其兩勢，初即《老子》意。由道生一，道是自然，故以道為其因，是邪因也。疏「若謂萬物自然而生」下，出《莊子》意。則萬物自然，無使之然，故云自然，即無因也。疏「如烏之黑」等者，即《莊子》文亦《涅槃經》意。

Regarding the commentary’s section beginning with "As for Confucianism and Daoism in this land": the second part recounts [the traditions of] this land. The commentary text divides into two: first, pointing out their agreement with the two [false] causes; second, from "As in Zhuangzi and Laozi" downward, briefly setting forth their various doctrines. Now, the profundity of Confucianism and Daoism in this land does not exceed the Three Mysteries: the Zhouyi is the True Mystery, the Laozi is the Mystery of Emptiness, and the Zhuangzi is the Discourses on the Mystery. Here the commentary has two parts: first, citing the Zhuangzi and Laozi together; second, citing the Zhouyi separately. In the former there are also two parts: first, citing texts; second, judging their meaning. Now for the first. Citing directly from the Laozi and the Zhuangzi, it therefore says: "They all posit nature (ziran)." This sentence is the statement of the thesis. Thus the Zhuangzi states: "Not knowing the reason why it is so, and yet it is so, is therefore called 'nature.'" From "Saying that man models himself on earth" downward refers to the chapter on "There was a thing formed in chaos" from the Daodejing (the "Classic of the Dao") of the Laozi. Prior to this, it states: "There was a thing formed in chaos, born before heaven and earth. Silent and boundless, standing alone without changing, operating everywhere without peril, it may be regarded as the mother of heaven and earth. I do not know its name; I style it 'Dao.' Forced to give it a name, I call it 'great.' Great means departing; departing means distant; distant means returning. Therefore the Dao is great, heaven is great, earth is great, and the king is also great." The commentary [of Wang Bi] says: "It is explained according to what makes them great; those that attained the One are heaven, earth, and the king. Heaven is great because it can cover; earth is great because it can support; the king is great because he can model himself on earth, emulate heaven, and practice the Dao; therefore it says 'is also great.'" It further says: "Within the realm there are four great things, and the king occupies one of them." The commentary says: "The upright ruler is the lord of human spirits; the prosperity and decline of the myriad things are tied to him. Intending to present a model and warning, it therefore says 'and the king occupies one,' wishing to caution the king so that he has something to model himself upon." The following text says: "Man models himself on earth, earth models itself on heaven, heaven models itself on the Dao, and the Dao models itself on nature." The commentary says: "'Man' refers to the king. One who is a king should first model himself on the tranquility of the earth. Having done so, he should then model himself on heaven’s operations that generate and complete. Having generated and completed, he should then model himself on the pure non-action (wuwei) of the Dao, letting things transform of themselves. A human sovereign who can do so conforms to the nature of the Dao that models itself on nature." Furthermore, the above explanation of the Dao being great says: "Because it permeates and generates, manifesting its virtue, it is styled 'Dao'; because it encompasses all, naming its essence, it is arbitrarily named 'great.'" These passages follow one upon the other, which is why they are cited in detail; the underlying point is simply that the Dao models itself on nature. The Dejing (the "Classic of Virtue") further states: "The Dao generates the One; the One generates the two; the two generate the three; the three generate the myriad things." The previous passage was a reverse deduction; this one is a forward presentation. The commentary says: "The 'One' is the harmonious qi (chongqi). It means that the Dao stirs and emits the subtle, harmonious qi. Because this is not yet sufficient as the principle for generating things, it further generates yang qi. Yang qi cannot generate on its own, so it further generates yin qi. Accumulating the one of the harmonious qi, it therefore says 'the One generates the two.' Accumulating the two of the yang qi, it therefore says 'the two generate the three.' When yin and yang unite in pregnancy and the harmonious qi harmonizes them, only then are the myriad things richly completed; hence it says 'the three generate the myriad things.'" Right below, it further states: "The myriad things carry yin on their backs and embrace yang, harmonizing them through the harmonious qi." All the above explains that the myriad things are generated naturally; these are the words of the Laozi. If we cite the Zhuangzi, the "Great Ancestral Master" chapter of the Zhuangzi states: "Now the Dao has reality and trust, yet is without action and without form." The commentary [of Guo Xiang] says: "It has the reality of having no feelings, hence it is without action. It has the trust of being constant non-being, hence it is without form." It also says: "It can be transmitted, but cannot be received." The commentary says: "From past to present, it is transmitted and abided in, but none can receive and possess it." It also says: "It can be attained, but cannot be seen." The commentary says: "All attain self-containment, yet none see its form." It also says: "It is its own root and its own trunk; before heaven and earth existed, it had firmly endured from ancient times." The commentary says: "This makes clear that non-being does not depend on being in order to be non-being." It also says: "It spirits the ghosts and spirits the gods; it generates heaven and generates earth." The commentary says: "Now, can non-being generate spirits? It does not spirit ghosts and gods, yet ghosts and gods are themselves spirited—this is the spiriting of non-spiriting. It does not generate heaven and earth, yet heaven and earth are themselves generated—this is the generating of non-generating. Therefore, when the 'spirit' is an actual result, it is insufficient to be spiritual; but when it does not spirit, then it is spiritual. What achievement is there worthy of being possessed? What event is there worthy of being relied upon?" It also says: "Being prior to the Supreme Ultimate (taiji), it is not high; being below the six directions, it is not deep; being born prior to heaven and earth, it is not long-lasting; being older than high antiquity, it is not old." The commentary says: "This speaks of the Dao being omnipresent. Therefore, being in the high, it is without highness; being in the deep, it is without depth; being in the long-lasting, it is without long-lastingness; being in the old, it is without oldness. There is nowhere it is not present, yet wherever it is, all is non-being." It also says: "Xiwei obtained it to hold heaven and earth in order; Fuxi obtained it to inhale the primal breath; the Great Dipper obtained it and never deviated throughout antiquity; the sun and moon obtained it and never rested throughout antiquity; Kanpi obtained it to enter Kunlun; Fengyi obtained it to wander the great rivers; Jianwu obtained it to dwell on the great mountain; the Yellow Emperor obtained it to ascend to the cloudy heavens, and so forth." The commentary says: "The Dao has no abilities. These statements about obtaining it from the Dao are simply used to clarify their self-attainment." It also says: "One who knows what Heaven does and knows what man does has reached the utmost!" The commentary says: "Knowing what Heaven and man do are both nature (ziran). Then internally he sets his body free, and externally he merges with things; identical with the mysterious harmony of all, he gives rein to it and reaches everywhere." The meaning is: wherever there is knowing and action, all are acting without acting; hence they are nature. Regarding the commentary’s "If one takes nature as the cause," and so on: this is judging the meaning. Unfolding its two trajectories: the first is the perspective of the Laozi. Since the Dao generates the One, and the Dao is nature, taking the Dao as its cause is a false cause. Regarding the commentary’s "If one says the myriad things are generated of themselves (ziran)" downward: this brings out the perspective of the Zhuangzi. Then the myriad things are naturally so without anything making them so; hence it is called nature, which is [the view of] no cause. The commentary's "Like the blackness of a crow" and so on is text from the Zhuangzi and also the idea from the Nirvāṇa-sūtra.