大方廣佛華嚴經隨疏演義鈔 17.60

17.60

疏「上來諸釋」下，第二申今去取。於中二：先且總許、後正申去取。前中言「更有諸釋，言異意同」者，謂長耳三藏就三寶釋云「一就佛，三世諸佛共說不異，故名為如。以同說故，稱之為是。」此大同梁帝。二約法，云「諸法實相，今古不異，故名為如。如來為說，故稱為是。」此同劉公，聖人說法但為顯如。三約僧，釋云「以阿難聞，望佛所教，所傳不異，故名為如。永離過非，故名為是。」此同《佛地》總意，故云言異意同。又寶公約離五謗釋云「第一句如是，此經離執有增益謗，故云如是。第二句如是，此經離第二執無損減謗。第三句如是，此經離第三執亦有亦無相違謗。第四句如是，此經離第四執非有非無愚癡謗。第五句如是，此經離第五執非非有非非無戲論謗。此上五謗，當理之言即皆攝盡。」又真諦三藏約二諦釋，既離有無則離俱及俱非等，故亦不異前釋。故云言異意同。略序數條，更有多釋，亦言有異意則大同，恐繁不序。

Regarding the Commentary's text from "The above various interpretations" onwards: this is the second [section], which sets forth what to adopt and what to reject in the present [commentary]. Within this there are two parts: first, a general acceptance; second, directly setting forth what to adopt and reject. In the former part, the statement "There are yet other interpretations, differing in wording but identical in meaning" refers to Tripiṭaka Master Chang'er [Vajramati], who explained it in terms of the Three Jewels, saying: "First, in terms of the Buddha: the Buddhas of the three times speak identically without difference, hence it is called 'thus' (ru). Because they speak identically, it is designated as 'so' (shi)." This largely agrees with Emperor Wu of the Liang. "Second, in terms of the Dharma, it says: 'The true characteristic of all phenomena does not differ between past and present, hence it is called "thus". The Tathāgata speaks it, hence it is designated as "so".'" This agrees with Master Liu: the sage's preaching of the Dharma is solely to reveal the thusness. "Third, in terms of the Saṅgha, it explains: 'Taking Ānanda's hearing in relation to the Buddha's teaching, what he transmits does not differ, hence it is called "thus". It is eternally free from fault and error, hence it is designated as "so".'" This agrees with the general purport of the Buddhabhūmi[-śāstra]; hence it says "differing in wording but identical in meaning." Furthermore, Master Bao explained it in terms of being free from five slanders, saying: "The first phrase 'Thus so': this sūtra is free from the slander of increase by grasping at existence, hence it says 'Thus so.' The second phrase 'Thus so': this sūtra is free from the second [slander], the slander of decrease by grasping at non-existence. The third phrase 'Thus so': this sūtra is free from the third [slander], the slander of contradiction by grasping at both existence and non-existence. The fourth phrase 'Thus so': this sūtra is free from the fourth [slander], the slander of ignorance by grasping at neither existence nor non-existence. The fifth phrase 'Thus so': this sūtra is free from the fifth [slander], the slander of conceptual proliferation by grasping at neither non-existence nor non-non-existence. These five slanders are completely subsumed by words that accord with truth." Furthermore, Tripiṭaka Master Paramārtha explained it in terms of the two truths: since it is free from existence and non-existence, it is then free from both and neither-both, etc.; hence it also does not differ from the previous explanations. Therefore it is said: "differing in wording but identical in meaning." Having briefly outlined a few items, there are yet many more interpretations, which also differ in words while their purport is largely identical; for fear of verbosity they are not detailed here.