大方廣佛華嚴經隨疏演義鈔 30.16

30.16

疏「足有二義」者，即釋行字。此中略無足字，行字所攝。然經四釋不出二義：第一釋云明者名得無量善果，行名脚足。善果者名無上菩提，脚足者名為戒慧乘。戒慧足得大菩提，名明行足。釋曰：此則據果尋因。釋以明為果、以行為足，行即是足，脚足義也。行足不分，是今經意。二者經云「又復明者名呪，行者名吉，足者名果，善男子！是世間義。呪者名為解脫，吉者名無上菩提，果者名大涅槃。」釋曰：此偏就果德釋，然以世間況於出世。此以涅槃為足，是滿足義，亦智斷總別耳。三者經云「又復明者名光，行者名業，足者名果，善男子！是名世間義。光者名不放逸，業者名六波羅蜜，果者名無上菩提。」釋曰：此即從因釋果。釋謂明行皆因，以足為果。前釋三皆是果，此獨菩提是果耳。今疏所引，即當第四，但引釋明。彼釋行足云「行者，於無量劫為眾生故修諸善業。足者，明見佛性。」釋曰：此亦滿足釋足，以足為果、以行為因，行足義開。今經無足，故取初釋行足合義，不引此文。

Regarding the Commentary's stating, "'Foot' (zu) has two meanings": this explains the character "conduct" (xing). Here "foot" is omitted, being subsumed under the character "conduct." However, the sūtra's four explanations do not go beyond two meanings: The first explanation states: "Knowledge" means attaining immeasurable wholesome fruits, and "conduct" means feet. Wholesome fruit means anuttarabodhi, and feet means the vehicle of precepts and wisdom. Endowed with the feet of precepts and wisdom, one attains great bodhi; hence it is called vidyācaraṇasaṃpanna. The explanation states: This traces back from the fruit to find the cause. It interprets "knowledge" as the fruit and "conduct" as the feet—conduct is itself the feet, bearing the sense of feet. Conduct and feet not being distinguished is the intention of the present sūtra. Second, the sūtra states: "Furthermore, 'knowledge' is called incantation (dhāraṇī), 'conduct' is called auspiciousness, and 'foot' is called fruit. Good man! This is the worldly meaning. Incantation is called liberation, auspiciousness is called anuttarabodhi, and fruit is called great nirvāṇa." The explanation states: This is explained solely in terms of the virtues of fruition, using the worldly to illustrate the supramundane. Here taking nirvāṇa as "foot" carries the meaning of fulfillment, and it also refers to the general and specific aspects of wisdom and eradication. Third, the sūtra states: "Furthermore, 'knowledge' is called light, 'conduct' is called karma, and 'foot' is called fruit. Good man! This is called the worldly meaning. Light is called non-heedlessness, karma is called the six pāramitās, and fruit is called anuttarabodhi." The explanation states: This explains the fruit from the cause. The interpretation holds that both knowledge and conduct are causes, with "foot" as the fruit. In the previous explanation, all three were fruits; here, bodhi alone is the fruit. What the Commentary cites at present corresponds to the fourth, citing only the explanation of knowledge. In explaining conduct and foot, that text says: "'Conduct' means cultivating wholesome karmas for the sake of sentient beings throughout immeasurable kalpas. 'Foot' means clearly seeing the Buddha-nature." The explanation states: This also explains "foot" as fulfillment, taking "foot" as fruit and "conduct" as cause, so that the meanings of conduct and foot are divided. The present sūtra lacks the word "foot"; therefore, it adopts the combined meaning of conduct and foot from the first explanation, and does not cite this passage.