大方廣佛華嚴經隨疏演義鈔 25.9

25.9

疏「九從知一切法理趣」下，疏文有三：一對前總顯、二「大般若」下引教成立、三「上來九句」下總結一段。二中總引三經一論。初《大般若》，即第十〈理趣分〉，經當第五百七十八。彼經敘云「此經並乃覈諸會之旨歸、綰積篇之宗緒。」明是六百卷理趣也。佛在他化自在天，為八十億大菩薩說。今疏義引兩節經文，初至不可願求，自為一節。經云「爾時世尊復依一切無戲論法說如來之相，為諸菩薩宣說般若甚深理趣輪字法門，謂一切法空，無自性故。一切法無相，離眾相故。一切法無願，無所願求故。一切法寂靜，永寂滅故。一切法無常，無常性故。一切法無樂，非可樂故。一切法無我，不自在故。一切法無淨，離淨相故。一切法不可得，推尋其相不可得故」等。釋曰：此上顯性空理趣。從「然第一義湛然常住」，當知即是此如來藏者義引。彼經顯真實理而為理趣，若唯用前，非真趣故。故彼經云「爾時世尊復依一切住持藏法如來之相，為諸菩薩宣說般若一切有情住持遍滿甚深理趣勝藏法門，謂一切有情皆如來藏，普賢菩薩自體遍故。一切眾生皆金剛藏，以金剛藏所灌灑故。一切眾生皆正法藏，一切皆依正語轉故。一切眾生皆妙業藏，一切事業加行依故。」釋曰：前明有法非有，後明無法不無，非有非無是中道理趣，故疏結云「當知即是此如來藏」，亦空不空二種之藏。又攝別從總，即藏身三昧之所有也。

Regarding the commentary's "Ninth, from knowing the purports of all dharmas" onward: the text of the commentary has three parts: first, a general exposition in contrast to what precedes; second, from "The Great Prajñā[-pāramitā]" onward, adducing teachings to establish [the point]; third, from "The above nine phrases" onward, a summary conclusion to this section. In the second part, it cites altogether three sūtras and one treatise. First, the Great Prajñā[-pāramitā] refers to the tenth "Section on the Purport" (Naya-parivarta), which corresponds to fascicle 578 of the sūtra. The prologue to that sūtra states: "This sūtra thoroughly investigates the essential destination of all assemblies, and ties together the principal thread of the accumulated chapters." This makes clear that it is the purport of the six-hundred-fascicle [corpus]. The Buddha was in the Paranirmitavaśavartin Heaven expounding it for eight billion great bodhisattvas. The present commentary interpretively cites two passages of the sūtra text. The first, up to "not to be wished or sought," constitutes one passage on its own. The sūtra says: "At that time, the World-Honoured One, again relying on the Tathāgata's mark of all dharmas free from prapañca, expounded for the bodhisattvas the syllable-wheel Dharma gate of the profound purport of prajñā, namely: 'All dharmas are empty, because they lack own-nature. All dharmas are without marks, because they are free from all marks. All dharmas are wishless, because there is nothing wished or sought. All dharmas are tranquil, because they are eternally quiescent. All dharmas are impermanent, because they are impermanent by nature. All dharmas are devoid of pleasure, because they are not enjoyable. All dharmas are non-self, because they are unfree. All dharmas are without purity, because they are free from the mark of purity. All dharmas are unobtainable, because when investigating their marks they cannot be obtained,'" and so forth. Explanation: The above reveals the purport of the emptiness of nature. From "However, the ultimate truth is serenely eternal; one should know that this is none other than this tathāgatagarbha" is an interpretive citation. That sūtra reveals the real principle as the purport, for if one only used what precedes, it would not be the true purport. Thus that sūtra says: "At that time, the World-Honoured One, again relying on the Tathāgata's mark of the dharma that sustains the storehouse, expounded for the bodhisattvas the supreme-storehouse Dharma gate of the profound purport of prajñā that sustains and pervades all sentient beings, namely: 'All sentient beings are the tathāgatagarbha, because the own-essence of Samantabhadra Bodhisattva is all-pervading. All sentient beings are the vajragarbha, because they are anointed by the vajragarbha. All sentient beings are the saddharmagarbha, because all turn in dependence on correct speech. All sentient beings are the wonderful-karmagarbha, because they are the basis for all activities and applications.'" Explanation: The former clarifies that existent dharmas are not existent, while the latter clarifies that nonexistent dharmas are not nonexistent. Being neither existent nor nonexistent is the purport of the Middle Way; hence the commentary concludes: "One should know that this is none other than this tathāgatagarbha," which also comprises the two kinds of garbha: empty and non-empty. Furthermore, gathering the distinct into the general, it is precisely what is contained in the samādhi of the body of the garbha.