大方廣佛華嚴經隨疏演義鈔 18.44

18.44

疏「四智圓融無二性故」下，第三通妨。謂有難云：四智菩提有為無漏，非我經宗，何得參雜釋此玄旨？故今通云：四智菩提性相二宗皆具有之，但義小異耳，用之無爽。謂圓融無二是其一義，故彼宗說四不得相雜。今明一智便具四智，故下〈出現〉以四寶珠喻其四智。經云「復次佛子！譬如大海有四寶珠具無量德，能生海內一切珍寶。若大海中無此寶珠，乃至一寶亦不可得。何等為四？一名積集寶、二名無盡藏、三名遠離熾然、四名具足莊嚴。佛子！此四寶珠，一切凡夫諸天龍神等悉不得見。何以故？娑竭羅龍王以此寶珠端嚴方正，置於宮中深密處故。佛子！如來、應、正等覺大智慧海亦復如是，於中有四大智寶珠，具足無量福智功德，由此能生一切眾生聲聞獨覺、學無學位，及諸菩薩智慧之寶。何等為四？所謂無染著巧方便大智慧寶（一大圓鏡智離諸分別，名無染著，所緣行相微細難知，不忘不愚一切境相，巧方便故）；善分別有為無為法大智慧寶（二平等性智，觀一切法有為無為自他境相名巧方便，利他平等名善分別）；分別說無量法而不壞法性大智慧寶（三妙觀察智，此智善觀察諸法自相共相無礙而轉，故說無量法而不壞法性。無量法者，即攝觀無盡總持定門而言說者，雨大法雨斷一切疑）；知時非時未曾誤失大智慧寶（四成所作智，知機知時作所應作故。若諸如來大智海中無此四寶，有一眾生得入大乘終無是處。此曰智寶，薄福眾生所不能見。何以故？置於如來深密藏故）。」其一一智皆云平均正直端潔妙好，即具四智之德故。況同一性居然融通。言「修生本有非一異故」者，第二意不同彼宗。彼宗四智修生、涅槃本有。今即四智是本覺智，修生之四非別有體，如金成像，金像不殊故。

From the commentary's "because the four cognitions are completely fused, without two natures" downward: this is the third [section], resolving difficulties. That is, someone objects: "The bodhi of the four cognitions is conditioned and uncontaminated, not the central tenet of our sūtra; how can it be mixed in to explain this profound purport?" Therefore, it is now resolved by stating: the bodhi of the four cognitions is possessed by both the nature and characteristics lineages, but their meanings differ slightly; applying it is free from error. That is to say, being completely fused without duality is one meaning, whereas that lineage says the four must not be conflated with one another. Now it is clarified that a single cognition completely possesses the four cognitions; hence the "Manifestation" chapter below uses four wish-fulfilling jewels to illustrate the four cognitions. The sūtra states: "Furthermore, sons of the Buddha! Just as in the great ocean there are four wish-fulfilling jewels possessing limitless virtues, capable of producing all precious jewels within the ocean—if these wish-fulfilling jewels were absent from the great ocean, not even a single jewel could be obtained. What are the four? The first is named Accumulation Jewel, the second is named Inexhaustible Treasury, the third is named Free from Blazing, and the fourth is named Complete Adornment. Sons of the Buddha! These four wish-fulfilling jewels cannot be seen by any ordinary beings, devas, nāgas, spirits, and so forth. Why is that? Because the Nāga King Sāgara keeps these wish-fulfilling jewels upright, correct, and squarely aligned, placing them in a deep and secret place within his palace. Sons of the Buddha! The great ocean of wisdom of the Tathāgata, the Arhat, the Samyaksaṃbuddha is also like this: within it there are four great wisdom-jewels, fully possessing limitless virtues of merit and wisdom, by which they are able to produce the wisdom-jewels of all sentient beings, śrāvakas, pratyekabuddhas, those at the stages of training and no-more-training, and all bodhisattvas. What are the four? Namely: the great wisdom-jewel of unattached skillful means (first, the great round mirror cognition is free from all conceptual constructions, hence named 'unattached'; its cognitive objects and active modes are subtle and difficult to know; neither forgetting nor being deluded regarding the characteristics of all cognitive objects is due to 'skillful means'); the great wisdom-jewel of skillfully discerning conditioned and unconditioned phenomena (second, the equality-nature cognition contemplates all phenomena, conditioned and unconditioned, the objective characteristics of oneself and others, which is named 'skillful means'; benefiting others with equality is named 'skillfully discerning'); the great wisdom-jewel of discerning and expounding limitless phenomena without destroying the dharmatā (third, the wondrous contemplation cognition: this cognition is skilled at contemplating the specific characteristics and common characteristics of all phenomena, operating without obstruction, and therefore expounds limitless phenomena without destroying the dharmatā; 'limitless phenomena' refers to encompassing and contemplating inexhaustible dhāraṇīs and concentration gates, and speaking of them is raining down the rain of the great Dharma to cut off all doubts); and the great wisdom-jewel of knowing the timely and the untimely without ever making an error (fourth, the duty-accomplishing cognition: it knows the capacities and knows the time, doing what ought to be done; if these four jewels were absent from the great wisdom-ocean of the Tathāgatas, that even a single sentient being could enter the Mahāyāna would be utterly impossible; these are called wisdom-jewels, which sentient beings of meager merit cannot see. Why is that? Because they are placed within the deep and secret treasury of the Tathāgata)." Each and every cognition is said to be balanced, upright, correct, pure, and wondrously fine, because it completely possesses the virtues of the four cognitions. How much more so when sharing the same nature: they are naturally fused and thoroughly unobstructed. Regarding "because cultivated arising and fundamental existence are neither one nor different": the second meaning differs from that lineage. In that lineage, the four cognitions arise through cultivation, and nirvāṇa is fundamentally existent. Here, the four cognitions are precisely the cognition of original awakening, and the four arising through cultivation do not possess a separate essence—just as gold is made into an image, and gold and image are not different.