大方廣佛華嚴經隨疏演義鈔 27.28

27.28

疏「若修途至於初步」者，即肇公《不遷論》。論云「是以如來功流萬古而常存，道通百劫而彌固，成山假就於始簣，修途託至於初步者，果以功業不可朽故也。」彼論意云：物各性住故無往來。今雖引文，用意少別。此云本出《莊子》「千里之途在於足下」，其猶滔滔之水本於濫觴。「合抱之木生自毫末」，後由初得故曰在初。「學者祿在其中矣」，意亦同於上，即《論語》「子張學干祿，子曰：『多聞闕疑，慎言其餘則寡尤。多見闕殆，慎行其餘則寡悔。言寡尤、行寡悔，祿在其中矣。』」注曰：干，求也。祿，位也。雖未得祿，得祿之道也，故得祿在後。由學而能得，故居學中。此上一義，通諸經論。疏「菩提直心」等者，即《起信論》法性宗中實教之意。然菩提心總有三心，今但直心中攝，以直心正念真如，真如即《起信》生滅真如二門之一，故云真如門內。然此二門者，各總攝一切法盡，唯取真如謂一切法。及後後諸德皆依真如，真如無二通為諸法之體。今菩提心正念真如，故能攝也。

Regarding the Commentary's “If a long journey relies on taking the initial step”: this comes from Master Sengzhao's *Treatise on Things Not Shifting*. The treatise says: “Therefore, the Tathāgata's merits flow across ten thousand ages and constantly abide; the Way pervades a hundred kalpas and becomes all the firmer. A mountain is brought to completion by relying on the first basket of earth; a long journey depends on taking the initial step—this is truly because meritorious deeds cannot decay.” That treatise's meaning says: each phenomenon abides in its own nature, so there is no going or coming. Although the text is cited now, the application is slightly different. This saying originally stems from *Zhuangzi*: “A journey of a thousand leagues begins beneath one's feet”; it is also like a gushing river originating from an overflowing ladle. “A tree of many arm-spans grows from a tiny sprout”; since the later arises from the initial, it is said to reside in the beginning. In “The scholar's emolument lies therein,” the meaning is also the same as above; this is from the *Analects*: “Zizhang studied with a view to official emolument. The Master said: ‘Hear much, set aside doubts, and speak cautiously about the rest—then you will have few faults. See much, set aside perils, and act cautiously about the rest—then you will have few regrets. When words have few faults and actions have few regrets, official emolument lies therein.’” The commentary says: “To seek (*gan*) means to seek; emolument (*lu*) means rank. Although one has not yet attained emolument, it is the way to attain emolument; therefore attaining emolument comes later. Because it can be attained through study, it resides within study.” This preceding single meaning pervades various sūtras and treatises. As for the Commentary's “The straightforward mind of bodhi,” and so forth: this is the intention of the real teaching within the Dharmatā school of the *Awakening of Faith*. However, bodhicitta generally has three minds; here it is only subsumed within the straightforward mind, because the straightforward mind correctly contemplates tathatā. Tathatā is one of the two gates—arising-and-ceasing and tathatā—in the *Awakening of Faith*, hence it is called “within the gate of tathatā.” Now these two gates each completely subsume all dharmas; taking solely tathatā means that all dharmas and the subsequent various virtues all rely on tathatā. Tathatā is non-dual, universally serving as the essence of all dharmas. Now bodhicitta correctly contemplates tathatā, and therefore is able to subsume them.