大方廣佛華嚴經隨疏演義鈔 30.12

30.12

疏「二顯解脫般若德」者，即三德之二也。先釋解脫德。引於《涅槃》，略有二種：即二十五經〈高貴德王菩薩品〉第八功德中一義。經云「云何菩薩心善解脫？貪瞋癡心永斷滅故，是名菩薩心善解脫。」若《瑜伽》八十五云「由三種相，當知心善解脫：一於諸行遍了知故、二於彼相應煩惱斷德作證故、三煩惱斷已於一切處離愛住故。」經云「云何菩薩慧善解脫？菩薩摩訶薩於一切法知無障礙，是名菩薩慧善解脫。因慧解脫，昔所不聞而今得聞、昔所不見而今得見、昔所不至而今得至。」釋曰：心善解脫即滅定障，慧善解脫即脫智障，二障既除翛然無繫，故名解脫。《涅槃》下經重復問起以顯前義，謂心定有貪等則不可脫，定無貪等即不須脫，欲明相有性無此二無礙方名解脫。言「涅槃略有一百八句以顯深廣」者，即第五經，廣釋二德中解解脫之德。迦葉問言：「世尊！何等名為涅槃？」「善男子！涅槃者，名為解脫。」先示其體，「亦色非色」下，迦葉重請，明解脫相。爾時迦葉菩薩復白佛言：「世尊！唯願哀愍，重垂廣說大般涅槃解脫之義。」佛讚迦葉：「善哉善哉！善男子！真解脫者，名曰遠離一切繫縛。若真解脫離諸繫縛，則無有生亦無和合。譬如父母和合生子，真解脫者則不如是，是故解脫名曰不生。迦葉！譬如醍醐其性清淨，如來亦爾，非因父母和合而生，其性清淨。所以示現有父母者，為欲化度諸眾生故。真解脫者即是如來，如來解脫無二無別。譬如春時下諸種子，得暖潤氣尋便出生。真解脫者則不如是。」此是一句，餘如彼經。然依遠公云：「以義相從有九十四句，隨別細分有一百九句。第二十二無逼切中別有七句，第二十三無動義中有四句，第二十四希有義中有其二句，第二十五虛寂義中亦有兩句，第四十甚深義中有其二句，第五十一平等義中亦有兩句，第六十七無窄狹中有其三句，餘各有一，是故分為一百九句。」今言一百八者，即於二十二無逼切中但有六句，以遠公見有七喻故分為七。而第三句云「云何逼切無逼切耶？譬如凡夫我慢自高，而捉蛇虎毒蟲，是名逼切。不逼切者，如轉輪王所有神珠，能伏毒蟲，名不逼切。」六句皆是無逼切義，唯此一句兼明逼切以顯無逼，看似兩句實是一句。表除百八煩惱，亦同《楞伽》百八句問。

Regarding the Commentary's stating, "Second, revealing the virtues of liberation and prajñā": these are two of the three virtues. First, it explains the virtue of liberation. Citing the Mahāparinirvāṇa-sūtra, there are broadly two aspects: the first is an explanation found in the eighth virtue in chapter twenty-five, "Bodhisattva Noble and Virtuous King." The sūtra says: "What is the bodhisattva's mind being well-liberated? Because the mind of greed, anger, and delusion is permanently eradicated, this is called the bodhisattva's mind being well-liberated." As the Yogācārabhūmi (fascicle 85) says: "By three characteristics should one know that the mind is well-liberated: first, because one thoroughly comprehends all conditioned states; second, because one realizes the virtue of eradication with respect to the afflictions associated with them; third, because, afflictions having been eradicated, one dwells free from craving in all places." The sūtra says: "What is the bodhisattva's wisdom being well-liberated? When a bodhisattva-mahāsattva knows all phenomena without obstruction, this is called the bodhisattva's wisdom being well-liberated. Relying on the liberation of wisdom, what was previously not heard is now heard, what was previously not seen is now seen, and what was previously not reached is now reached." The explanation states: The mind being well-liberated is the destruction of the obstruction to absorption (dhyāna); wisdom being well-liberated is the liberation from the obstruction to knowledge. Once the two obstructions are eradicated, one is free, easy, and unattached; hence it is called "liberation." Later in the Mahāparinirvāṇa-sūtra, it questions again to illuminate the preceding meaning: if the mind definitely possessed greed and so forth, it could not be liberated; if it definitely lacked greed and so forth, there would be no need for liberation. It intends to clarify that characteristics exist while nature is nonexistent, and that these two being unimpeded is precisely what is called liberation. Regarding "The Mahāparinirvāṇa[-sūtra] summarily has one hundred and eight phrases to reveal its depth and breadth": this refers to the fifth fascicle, which extensively explains the two virtues and elucidates the virtue of liberation. Kāśyapa asked: "World-Honoured One! What is called nirvāṇa?" "Good man! Nirvāṇa is called liberation." First its essence is revealed. Below "neither matter nor non-matter," Kāśyapa requests again, clarifying the characteristics of liberation. At that time, Bodhisattva Kāśyapa again said to the Buddha: "World-Honoured One! We pray only that out of pity, you will deign again to speak extensively on the meaning of liberation in Mahāparinirvāṇa." The Buddha praised Kāśyapa: "Excellent, excellent! Good man! True liberation is called being far removed from all bondage. If in true liberation one is free from all bondages, then there is no birth and no compounding. Just as a child is born from the coming together of father and mother, true liberation is not like this; therefore, liberation is called non-arising. Kāśyapa! Just as the nature of ghee is pure, the Tathāgata is also like this; he is not born from the coming together of father and mother, and his nature is pure. The reason he manifests having parents is that he desires to transform and deliver sentient beings. True liberation is the Tathāgata; the Tathāgata and liberation are not two and not distinct. Just as when seeds are planted in springtime, receiving warmth and moisture, they immediately sprout and grow; true liberation is not like this." This is one phrase; the rest is as in that sūtra. However, according to Master [Hui]yuan: "Categorized by meaning, there are ninety-four phrases; divided into fine distinctions, there are one hundred and nine phrases. Under the twenty-second, 'freedom from oppression,' there are separately seven phrases; under the twenty-third, 'the meaning of unshakeability,' there are four phrases; under the twenty-fourth, 'the meaning of rarity,' there are two phrases; under the twenty-fifth, 'the meaning of vacuous quiescence,' there are also two phrases; under the fortieth, 'the meaning of profound depth,' there are two phrases; under the fifty-first, 'the meaning of equality,' there are also two phrases; under the sixty-seventh, 'freedom from narrowness,' there are three phrases; and the others each have one, so they are divided into one hundred and nine phrases." Now saying one hundred and eight is because under the twenty-second, "freedom from oppression," there are only six phrases; because Master Yuan saw seven similes, he divided them into seven. Yet the third phrase says: "How is there oppression and freedom from oppression? For instance, an ordinary person, haughty with self-conceit, grasps snakes, tigers, and poisonous insects—this is called oppression. Freedom from oppression is like the divine jewel of a wheel-turning king, which can tame poisonous insects—this is called freedom from oppression." All six phrases concern the meaning of freedom from oppression; only this single phrase concurrently clarifies oppression to illuminate freedom from oppression. Though appearing to be two phrases, it is actually one phrase. It signifies the eradication of the one hundred and eight afflictions, and also corresponds to the one hundred and eight questions and phrases in the Laṅkāvatāra-sūtra.