大方廣佛華嚴經隨疏演義鈔 16.24

16.24

疏「又真諦引真實論亦有十義，恐繁不引」者，即真諦三藏七事記中引言十義者，謂覺勝天鼓（一）、不由他悟（二）、離二無知（三）、已過眠夢（四）、譬如蓮華（五）、性淨無染（六）、具足三義（七）、具足三德（八）、具三寶性（九）、自知令他知（十）。初言覺勝天鼓者，天鼓有四德，今並過之。一能覺悟諸天，賊來云來、賊去云去；佛即不爾，能令眾生覺三煩惱，若生知生、若滅知滅。二天鼓能護天眾、能破修羅；佛即不爾，能救三苦、能破四魔。三天鼓能令諸天受五欲樂；佛即不爾，能令眾生受出世樂。四天鼓能令諸天生貪著心；佛即不爾，能令眾生生出世心。具此四過，故云覺勝天鼓。二不由他悟者，無師自然智故。三離二無知者，即是煩惱無知、所知無知。四已過眠夢者，凡夫眠而不夢，唯煩惱故。二乘亦眠亦夢，以有無明及妄解故。佛不眠不夢，無有無明，捨妄解故。五猶如蓮華者，日光照觸蓮華即開，十地行成佛智自發。六性淨無染者，因時雖有煩惱，五義不染：一佛無相故，譬如烟霧不能染空；二是對治故，譬如鎔鐵不停蚊蚋；三非處所故，譬如大石不能住空；四無轉異者，譬如白玉涅而不緇；五妄不染真，譬如幻刀不能斫石。因時有惑尚不能染，果時惑盡豈當有染？七具足三義者，即是三佛：一假名佛，謂六神通；二寂靜佛，謂惑不生；三真實佛，謂即真如。八具足三德者，謂摩訶般若、解脫、法身。九具三寶性者，謂同體三寶。十自知令他知者，即是二利，謂佛智慧力照真如境，名曰自知；復以慈悲力，說十二部經，令他知也。釋曰：以此十義有同《佛地》，故恐繁文。

Regarding the Commentary's 'Furthermore, Paramārtha cites the *Tattvasiddhi-śāstra* as also having ten meanings, but fearing verbosity they are not cited': this refers to what Tripiṭaka Master Paramārtha cited in his *Record of Seven Matters*, saying that there are ten meanings, namely: (1) awakening superior to the heavenly drum, (2) not awakened through another, (3) free from the two ignorances, (4) having transcended sleep and dreaming, (5) like a lotus flower, (6) pure in nature and undefiled, (7) complete with three meanings, (8) complete with three virtues, (9) possessing the nature of the Three Jewels, and (10) knowing by oneself and causing others to know. First, regarding 'awakening superior to the heavenly drum': the heavenly drum has four virtues, and now [the Buddha] surpasses them all. First, it can awaken the devas, saying 'they come' when enemies come, and 'they go' when enemies go; with the Buddha it is not so, for he can cause sentient beings to awaken to the three afflictions, knowing when they arise that they arise, and knowing when they cease that they cease. Second, the heavenly drum can protect the heavenly hosts and crush the asuras; with the Buddha it is not so, for he can rescue from the three sufferings and crush the four māras. Third, the heavenly drum can cause the devas to experience the pleasures of the five desires; with the Buddha it is not so, for he can cause sentient beings to experience supramundane bliss. Fourth, the heavenly drum can cause the devas to generate minds of greedy attachment; with the Buddha it is not so, for he can cause sentient beings to generate supramundane minds. Possessing these four superiorities, it is therefore called 'awakening superior to the heavenly drum.' Second, 'not awakened through another': because it is uninstructed, spontaneous cognition. Third, 'free from the two ignorances': namely, the ignorance of affliction and the ignorance of the knowable. Fourth, 'having transcended sleep and dreaming': ordinary beings sleep without dreaming, solely due to affliction. Followers of the two vehicles both sleep and dream, because they possess avidyā and erroneous understanding. The Buddha neither sleeps nor dreams, having no avidyā and having abandoned erroneous understanding. Fifth, 'like a lotus flower': when touched by the sun's light the lotus flower immediately opens; when the practices of the ten stages are accomplished, the Buddha's cognition spontaneously unfolds. Sixth, 'pure in nature and undefiled': although in the causal stage there are afflictions, through five meanings he is undefiled: first, because the Buddha is formless, just as smoke and fog cannot defile the sky; second, because of being the antidote, just as molten iron cannot harbor gnats; third, because of having no location, just as a great boulder cannot abide in empty space; fourth, because of being without change, just as white jade can be steeped [in dark dye] without turning black; fifth, because delusion does not defile truth, just as an illusory blade cannot cut stone. If even during the causal stage when there are delusions they cannot defile him, how could there be defilement in the fruition stage when delusions are exhausted? Seventh, 'complete with three meanings': namely, the three Buddhas: (1) the nominal Buddha, referring to the six superknowledges; (2) the quiescent Buddha, referring to delusions not arising; (3) the real Buddha, referring to tathatā. Eighth, 'complete with three virtues': referring to mahāprajñā, liberation, and dharmakāya. Ninth, 'possessing the nature of the Three Jewels': referring to the Three Jewels of the identical substance. Tenth, 'knowing by oneself and causing others to know': this is the two benefits; it means that the Buddha's power of wisdom illuminates the realm of tathatā, which is called 'knowing by oneself,' and further, through the power of compassion, expounds the twelve divisions of scriptures to cause others to know. The explanation says: Because these ten meanings share similarities with the *Buddhabhūmi*, fearing verbosity of text [they were omitted].