大方廣佛華嚴經隨疏演義鈔 16.21

16.21

疏「三廣十義」等者，疏文有二：先離釋廣字；後合釋，順諸經論釋方廣經。於中二：先正釋十義、後「此之十義」下結示本源。言「前四即雜集第十一中四義」者，彼論云「方廣者，謂菩薩藏相應言說。如名方廣，亦名廣破，亦名無比。為何義故名為方廣？一切有情利益安樂所依處故，宣說廣大甚深法故。為何義故名為廣破？以能廣破一切障故。為何義故名為無比？無有諸法能比類故。此方廣等，皆是大乘義差別名。」釋曰：此論標以三名、釋成四義，以方廣中有二義故，對疏前四次第無差。疏「後六即入大乘論，第一中六義」者，彼論云「毘佛略者，是摩訶衍。何以故名毘佛略經？為諸眾生說對治法，名毘佛略。亦有眾多乘故，名毘佛略。亦以多莊嚴具故，名毘佛略。亦能出生無量大果報故，名毘佛略。非是稱量所能知故，名毘佛略。斷除一切諸邪見故，名毘佛略。」釋曰：次第與疏全同，但以毘佛略隔之，以成六義。然其第一說對治法，似《雜集》第三廣破，《雜集》約所破，此約能破，故亦不同。五非是稱量，似於《集論》第四無比，《集論》約法不可比類，此約心不能知，故並不同。而《刊定記》云「集以對治，與入破障是同。」乃除《入論》第一加《集論》菩薩藏相應言說為五者。殊失論意。以菩薩藏相應言說，是總揀小故。總揀已竟，方標三名、釋成四義耳。若欲以《集論》之四攝《入論》之六者，一即第二廣說義，二即三四廣德廣生，皆深法故。三即一六對治破見，皆破義故。四即第五廣超廣絕，大意同故。今取小異，並開為十，則二論不同，謂《集論》一約言教，《入論》二約所攝。《集論》二約通辯甚深，《入論》別開，三約二嚴通因，四約能生唯果。《集論》三約合明對治，《入論》別分，一治煩惱，六破智障。《雜集》第四似《入論》第五，已如前會。故成十義。然為順二論之次，故不依題之次。若欲配者，一廣絕是大，體絕眾相，不思議故。二廣超是方，妙法無類故。三廣攝是廣，攝無邊故。四廣知是佛，具種智故。五廣破、六廣治、七廣生，三皆華字，並是因故。八廣德是嚴，具二嚴故。九廣依是經，依言教故。十廣說是義，甚深法是所說故。即總上六字，亦可通七。

Regarding the Commentary's statement, "Third, the ten meanings of 'vast,'" and so forth: the text of the Commentary has two parts: first, explaining the character "vast" (guang) separately; second, explaining them together, in accordance with the explanations of the vaipulya sūtras in various sūtras and treatises. In this, there are two: first, correctly explaining the ten meanings; second, from "These ten meanings" downward, concluding by demonstrating the original source. Saying "The first four are the four meanings in fascicle eleven of the Samuccaya": that treatise states, "Vaipulya means discourse associated with the bodhisattva piṭaka. As it is named vaipulya (square and vast), it is also named 'vast refutation' and also named 'peerless.' For what meaning is it named vaipulya? Because it is the locus of reliance for the benefit and peace of all sentient beings, and because it proclaims vast and profound dharmas. For what meaning is it named 'vast refutation'? Because it can vastly refute all obstacles. For what meaning is it named 'peerless'? Because no dharmas can be compared to it. These terms such as vaipulya are all different names for the meaning of the Mahāyāna." Explanation: This treatise sets forth three names and explains them into four meanings, because within vaipulya there are two meanings; corresponding to the first four in the Commentary, there is no difference in sequence. Regarding the Commentary's statement, "The latter six are the six meanings in the first fascicle of the Introduction to the Mahāyāna (Mahāyānāvatāra)": that treatise states, "Vaipulya is the Mahāyāna. Why is it named the Vaipulya Sūtra? Because it teaches antidotes for sentient beings, it is named vaipulya. Also because it has numerous vehicles, it is named vaipulya. Also because it has manifold adornments, it is named vaipulya. Also because it can give rise to measureless great retributions, it is named vaipulya. Because it cannot be known by measurement, it is named vaipulya. Because it severs all wrong views, it is named vaipulya." Explanation: The sequence is completely identical to the Commentary, merely interspersed with "vaipulya" to constitute the six meanings. However, its first, "teaching antidotes," resembles the third in the Samuccaya, "vast refutation"; the Samuccaya considers what is refuted, whereas this considers what can refute, so they are also not identical. The fifth, "cannot be known by measurement," resembles the fourth in the Samuccaya, "peerless"; the Samuccaya considers dharmas being incomparable, whereas this considers the mind being unable to know, so they are likewise not identical. Yet the Kanding ji states: "The Samuccaya taking antidotes is identical to the Introduction's destroying obstacles." It thus removed the first of the Introduction and added the Samuccaya's "discourse associated with the bodhisattva piṭaka" to make five, which thoroughly misses the treatise's intent. Because "discourse associated with the bodhisattva piṭaka" is a general exclusion of the Hīnayāna. Only after completing the general exclusion does it set forth the three names and explain them into four meanings. If one wishes to subsume the six of the Introduction under the four of the Samuccaya: the first is the second meaning, "vastly explaining"; the second is the third and fourth, "vast virtue" and "vast arising," which are both profound dharmas; the third is the first and sixth, "antidote" and "refuting views," which are both the meaning of refutation; the fourth is the fifth, "vastly transcending" and "vastly surpassing," which are broadly identical in purport. Here, taking their slight differences, they are both unfolded into ten, showing the differences of the two treatises: the Samuccaya's first considers verbal teaching, while the Introduction's second considers what is subsumed. The Samuccaya's second generally explains the profound, while the Introduction separates them, with its third considering the two adornments covering the cause, and its fourth considering producing solely the fruit. The Samuccaya's third combines and clarifies antidotes, while the Introduction separates them, with its first remedying afflictions and its sixth refuting cognitive obscurations. The fourth of the Samuccaya resembles the fifth of the Introduction, as reconciled before. Hence they form ten meanings. However, to follow the order of the two treatises, it does not follow the order of the title. If one wishes to match them: 1. "Vastly surpassing" is "great" (da), because its essence transcends all characteristics and is inconceivable. 2. "Vastly transcending" is "correct" (fang), because the wondrous dharma has no match. 3. "Vastly subsuming" is "vast" (guang), because it subsumes what is boundless. 4. "Vastly knowing" is "buddha" (fo), because of possessing all-knowledge. 5. "Vastly refuting," 6. "Vastly remedying," and 7. "Vastly arising": these three are all the word "flower" (hua), as they are all causes. 8. "Vastly virtuous" is "adornment" (zhuangyan), because it possesses the two adornments. 9. "Vastly relying" is "sūtra" (jing), because it relies on verbal teachings. 10. "Vastly explaining" is "meaning" (yi), because the profound dharma is that which is explained. That is, it sums up the above six characters, or it can also apply to seven.