大方廣佛華嚴經隨疏演義鈔 2.37

2.37

第二「我今」下，請威加護。六句分三：初二句請歸之意，意欲釋經故。然通顯歸意，乃有眾多，總相而言者，三寶吉祥，一切眾生最勝良緣。有歸依者，能辦大事，生諸善根，離生死苦，得涅槃樂故。又一切經，初有六成就，令物信故。佛滅度後，凡諸弟子所有著述，皆歸三寶，示學有宗，不自專己，離過失故。請威加護，令契合故。上句自謙智劣，等彼一毛。下句讚法廣深，同真法界。一毛度空，乍可知量，凡智測法，何能窮盡也。次「願承」下二句，願加護相，上句明加、下句明益。今初。未能深入三昧，外感佛加，但請同體之慈，希霑勝益。下句益中，句句冥符，願始末無違。而言冥者，亦謙辭也。末得顯加，且希冥契，使凡心凡筆暗合聖心。三「俾令」下二句，著述所為，使令法眼圓滿，化盡含生故。〈賢首品〉云「彼諸大士威神力，法眼常全無缺減」也。第九迴向不願成佛，唯願等於普賢者，良以普賢該因徹果，佛前佛後皆悉有故、普賢即是諸佛根本故、法界體故。故《金剛頂經》「十方諸佛禮普賢」者，亦斯義矣。然著述所為，但願大法弘通，眾生利樂，即悲智大意。曲論別為，乃有多緣，以斯經乃諸佛所證，根本法輪諸教標準，此方西域無不仰遵。而聖后所翻，文詞富博，賢首將解，大願不終，方至第十九經奄然歸寂。苑公言續，於前疏亦刊削之，筆格文詞不繼先古，致令後學輕夫大經，使遮那心源道流莫挹，普賢行海後進望涯。將欲弘揚，遂發慨然之歎：若有過不說、是非渾和，豈唯掩傳者之明，實乃擁學人之路。若指其瑕纇、出彼乖差，豈唯益是非之情，實乃黷心智之境。余故撫心五頂、仰託三尊，不獲已而為之也。以斯別意，略有十焉：一聖旨深遠，各申見解故；二顯乎心觀，不俟參禪故；三扶昔大義，不欲掩人故；四剪截浮詞，直論至理故；五善自他宗，不妄破斥故；六辨析今古，新舊義殊故；七明示法相，顯經包含故；八廣演玄言，令悟心要故；九泯絕是非，不妄破斥故；十均融始末，首尾可觀故。初一為總意，後九為別意。指昔瑕疵，疏中欲掩是非，傳者須知得失。諸徒誠請，難以違之，長時弘宣不繁數述，恐迷宗滯迹競作是非耳。

Second, from "I now" onward, he requests divine empowerment and protection. The six lines are divided into three: First, the initial two lines state the intention behind seeking refuge, as the intention is to explain the sūtra. In general, there are many reasons for making refuge known: broadly speaking, the Three Jewels are auspicious and serve as the most supreme wholesome condition for all sentient beings. Those who take refuge are able to accomplish the great matter, give rise to all roots of goodness, leave behind the sufferings of birth and death, and attain the bliss of nirvāṇa. Moreover, all sūtras have the six fulfillments at the beginning to inspire faith in beings. After the Buddha passed into extinction, whenever disciples composed works, they all took refuge in the Three Jewels to show that their study had a foundation, that they did not act willfully on their own authority, and in order to be free from fault. They request divine empowerment and protection so that their work will accord [with the truth]. The upper line humbly expresses his own inferior wisdom, which is like a single hair. The lower line praises the Dharma as vast and profound, identical to the true dharmadhātu. Measuring empty space with a single hair might momentarily yield a conceivable measure, but how could ordinary intellect ever plumb the depths of the Dharma? Next, the two lines from "May I rely upon" express the characteristics of wishing for empowerment and protection: the upper line clarifies empowerment, and the lower line clarifies the benefit. Now, for the first: unable to enter deeply into samādhi to outwardly induce the Buddha's empowerment, he merely asks for the compassion of identical essence, hoping to be moistened by superior benefit. In the lower line regarding benefit, every phrase is in secret accordance, wishing that beginning and end will not conflict. Saying "secret" is also an expression of humility: failing to attain manifest empowerment, he merely hopes for secret accord, causing an ordinary mind and an ordinary brush to silently harmonize with the sage's mind. Third, the two lines from "Causing the Dharma Eye" state the purpose of composing the work: to make the Dharma eye fully complete and completely transform sentient beings. The "Xianshou Chapter" states: "By the august spiritual power of those great beings, the Dharma eye is forever complete and without deficiency." The reason the Ninth Pariṇāmanā does not aspire to Buddhahood, but aspires only to equal Samantabhadra, is truly because Samantabhadra encompasses the cause and thoroughly penetrates the result, being present both before the Buddha and after the Buddha; Samantabhadra is the very root of all Buddhas and the essence of the dharmadhātu. Therefore, the statement in the *Vajraśekhara Sūtra* that "the Buddhas of the ten directions pay homage to Samantabhadra" also carries this meaning. However, as for the purpose of composing the work, he only wishes for the Great Dharma to be propagated and for sentient beings to be benefited and gladdened—this is the overarching intent of compassion and wisdom. In specific terms, there are many conditions: because this sūtra is what all Buddhas have realized, the fundamental wheel of the Dharma and the standard for all teachings, respected and followed without exception throughout this land and the Western Regions. The translation commissioned by the Holy Empress was rich and broad in phrasing; Xianshou was about to explain it, but his great vow was not completed, for upon reaching the nineteenth fascicle he suddenly passed away into quiescence. Master Huiyuan claimed to continue it, but he also excised parts of the earlier commentary, and his style and phrasing failed to carry on the ancients, causing later students to despise the great sūtra, preventing the flowing current of Vairocana's mind-source from being drawn upon, and leaving successors to gaze at the shore of Samantabhadra's ocean of practice. Wishing to propagate it, [Chengguan] uttered a deep sigh: if faults are left unsaid and right and wrong are mixed together, not only will the brilliance of earlier transmitters be obscured, but the path of students will truly be obstructed. If one points out its flaws and exposes its errors, will this not only foster contentious sentiments, but also defile the realm of the mind's wisdom? Therefore, touching my heart atop the Five Peaks and looking up in reliance upon the Three Honored Ones, I could not help but undertake this work. For these specific intentions, there are ten in brief: first, the sage's intent is profound and far-reaching, so each sets forth his understanding; second, to reveal mind-contemplation without waiting to participate in Chan; third, to uphold the great tenets of old without wishing to eclipse others; fourth, to clip superficial verbiage and directly discuss the ultimate principle; fifth, to be adept in one's own and others' tenets without recklessly refuting them; sixth, to distinguish past and present, as the new and old meanings differ; seventh, to clearly indicate the characteristics of dharmas, showing what the sūtra encompasses; eighth, to broadly expound profound words so that beings awaken to the essentials of mind; ninth, to extinguish right and wrong without recklessly refuting; tenth, to harmonize beginning and end so that head and tail are worthy of inspection. The first is the general intention, while the latter nine are specific intentions. As for pointing out past flaws, in the commentary I wish to conceal rights and wrongs, yet transmitters must know advantages and disadvantages. With the sincere requests of the disciples, it was difficult to go against them; in prolonged propagation one should not proliferate accounts, for fear that people will lose the tenets, cling to traces, and vie in creating disputes.