大方廣佛華嚴經隨疏演義鈔 20.46

20.46

疏「以開攝示」等者，此有二釋：前即嘉祥意。四句雖殊，不出能所，開示約能化、悟入約所化。全彼疏文。彼更釋云「能化有大開之與曲示，所化有始悟之與終入。」意云：但說有性名為大開，言此是凡夫性、此是聖人性。因果理行即名曲示，豁然了知即為始悟，修行契證目為終入，則始淺終深。下引論意則初深終淺，以入約因故。「彼論云」下，即第二釋。彼論先釋如來知見，云「佛知見者，如來能證如實知彼義故。」疏意云：如實即法性所證也，知彼義即能證大智也，能所知見皆名知見。正同今經開示正覺境界，正覺即能證，境界即所證。今疏但出開等四句，「開者無上義」，此即標名也。「謂除一切智智更無餘事」者，釋所開即一切智智。一切智是根本智，重言智者，是後得智。根本名知，後得名見。除此二事，更無有餘能勝過此，故名無上。「即雙開菩提涅槃」者，釋所開一切智智也。「謂以知見之性」下，釋雙開義。「眾生本有」下，疏釋開義。大乘法師釋開，云開者出生顯證之義，謂出生菩提顯證涅槃故。即法相宗意。故下釋悟云「令悟知見性相本有種子，以成報身。」今疏意不然，知見性相並皆本有，本有大智光明遍照法界義。故《涅槃》云「佛性名第一義空」，知見性也。「第一義空名為智慧」，知見相也。在因為性相，在果為菩提涅槃，故云「眾生本有，障翳不現耳。」智障菩提、惑障涅槃，二障俱無，菩提涅槃一時俱顯。故云「佛為開除，則本智顯現。」

Regarding the commentary's statement, “By opening, displaying is subsumed,” and so forth: There are two interpretations here. The former is the meaning given by Jiaxiang. Although the four phrases differ, they do not go beyond the active and the passive: opening and displaying pertain to the agent of transformation, while awakening and entering pertain to those transformed. This is taken entirely from his commentary. He further explains: “The agent of transformation has grand opening and detailed display; those transformed have initial awakening and final entry.” The intended meaning is: merely stating the existence of the nature is called grand opening, saying ‘this is the nature of an ordinary being, this is the nature of an arya.’ Cause and effect, principle and practice, are called detailed display; having a sudden and clear comprehension is initial awakening; cultivating practice and tallying with realization is termed final entry. Thus the beginning is shallow and the end is profound. The treatise cited below, however, takes the beginning as profound and the end as shallow, because entry is treated in terms of the cause. From “That treatise says” downward is the second interpretation. That treatise first explains the knowledge and vision of the Tathāgata, stating: “The ‘Buddha's knowledge and vision’ means that the Tathāgata, as the capable realizer, knows those meanings in accordance with reality.” The commentary's intention is: ‘in accordance with reality’ is the realized dharmatā; ‘knowing those meanings’ is the great cognition capable of realizing it. Both the subjective and objective knowledge and vision are called ‘knowledge and vision.’ This precisely accords with the present sūtra's opening and displaying the realm of right awakening: right awakening is that which realizes, and the realm is that which is realized. Now the commentary only sets forth the four phrases of opening, and so forth: “Opening has the meaning of being unsurpassed”; this is the identification of the term. “Meaning that except for the cognition of all cognitions, there is no other matter”; this explains what is opened, which is the cognition of all cognitions. The ‘cognition of all’ is fundamental cognition; the repeated word ‘cognition’ refers to subsequent cognition. The fundamental is called knowledge; the subsequent is called vision. Other than these two matters, there is nothing else that can surpass them; hence it is called unsurpassed. “That is, opening both bodhi and nirvāṇa simultaneously”; this explains the opened cognition of all cognitions. From “meaning that through the nature of knowledge and vision” downward explains the meaning of opening both simultaneously. From “sentient beings fundamentally possess” downward, the commentary explains the meaning of opening. The Great Vehicle Dharma Master explains opening as having the meaning of producing and revealing realization, meaning that it produces bodhi and reveals realization of nirvāṇa. This is the intention of the Faxiang school. Therefore, he subsequently explains awakening as “causing one to awaken to the fundamentally existent seeds of the nature and characteristics of knowledge and vision, in order to accomplish the reward body.” The present commentary's intention is not so: the nature and characteristics of knowledge and vision are both fundamentally existent, possessing the meaning of the fundamentally existent great cognitive radiance universally illuminating the dharmadhātu. Hence the Nirvāṇa[-sūtra] says: “The Buddha-nature is named the supreme emptiness”; this is the nature of knowledge and vision. “The supreme emptiness is named wisdom”; this is the characteristic of knowledge and vision. In the causal stage they are nature and characteristics; in the fruition stage they are bodhi and nirvāṇa. Hence it states: “Sentient beings fundamentally possess them; they merely fail to appear due to veils of obstruction.” The obstruction of cognition veils bodhi, and the obstruction of afflictions veils nirvāṇa. When both obstructions are absent, bodhi and nirvāṇa both manifest simultaneously. Hence it says: “The Buddha opens and removes them for them, and then the fundamental cognition appears.”