大方廣佛華嚴經隨疏演義鈔 33.85

33.85

疏「禪宗六祖共傳斯喻」下，三結勸。初引內教結勸。自達磨教，可即用此喻展轉相承。但云六者，後分南北，多紛競故。疏「願諸學者銘心書紳」者，二引外典結勸。言銘心者，猶如刻銘，長記不滅。言書紳者，即《論語》第七「子張問行。子曰：『言忠信，行篤敬，雖蠻貊之邦行矣。言不忠信，行不篤敬，雖州里行乎哉。立則見其參於前也，輿則見其倚於衡也，夫然後行。』子張書諸紳。」注孔曰「紳，大帶也。」疏「若直就」下，四示不息相。「以智慧鑽注於一境」等者，心一境性名之為定。一境之言通於事理，故遺教經云「制之一處，無事不辦。」下經云「禪定持心，常一緣等。」如了法無生，名為般若。無生即境。此理一境，了即智慧。無住住故，名注一境，則能入理。言「方便繩」者，帶空涉有，照事照理。喻之以繩，有動用故。「善巧迴轉」者，若了無生而入理者，或觀生法求生不得，或忘能了入無念門，或起大悲方能入理。如是種種若事若理，名巧迴轉。言「心智無住」者，亦通事理。且約理者，若以心知如是心住境，若以智了心是智住心，若內若外皆名為住。若住無住亦名為住，故經云「若心有住則為非住，應無所住而生其心。」謂生無所住心，則非有無住可生。不生於心，則無住心生，即此契理亦名方便。故《大品》云「以無所得而為方便」。若不住事理生死涅槃，則事理無礙之方便也。「四儀無間」者，設爾有斷，亦須知斷。若不斷時，亦知無斷。常無念知，則無間矣。「瞥然起心」，即失止也，又違北宗。「暫時忘照」，即失觀也，亦違南宗。寂照雙流，即無斯過。

Regarding the commentary's passage beginning "The Six Patriarchs of the Chan school jointly transmitted this metaphor": the third part concludes with an exhortation. First, it cites inner teachings to conclude with an exhortation. From the teachings of Bodhidharma and Huike, this metaphor was used and transmitted successively. It merely mentions "six" because later the school split into Northern and Southern branches with much dispute. As for the commentary's phrase "May all students inscribe it on their hearts and write it on their sashes": the second part cites external texts to conclude with an exhortation. "Inscribing it on the heart" is like carving an inscription, remembering it permanently without it fading. "Writing it on the sash" comes from Book XV of the Analects: "Zizhang asked about conduct. The Master said, 'If your words are loyal and trustworthy, and your conduct is earnest and respectful, even in the lands of the Man and Mo barbarians you will get along. If your words are not loyal and trustworthy, and your conduct is not earnest and respectful, can you get along even in your own neighborhood? When standing, see these principles standing before you; when in a carriage, see them leaning against the crossbar: only then proceed.' Zizhang wrote these words on his sash." Kong's commentary says, "A sash is a broad belt." Regarding the commentary's passage beginning "If directly": the fourth part indicates the characteristic of not resting. As for "using the drill of wisdom to focus on a single object" and so forth: one-pointedness of mind on an object is named samādhi. The words "single object" extend to both phenomena and principle; hence the Sūtra of the Buddha's Last Teaching says, "Control it in a single place, and there is nothing that cannot be accomplished." A later sūtra says, "Samādhi holds the mind, constantly focused on a single condition," and so forth. If one comprehends that dharmas are unborn, this is named prajñā. The unborn is the object. This principle is the single object, and comprehending it is wisdom. Abiding without abiding, it is named focusing on a single object, and thus one can enter into principle. Regarding "the cord of upāya": carrying emptiness while engaging with existence, illuminating phenomena and illuminating principle. It is likened to a cord because it possesses dynamic function. Regarding "skillfully turning": if one comprehends the unborn and enters into principle, either one contemplates born dharmas and seeks birth without finding it, or one forgets the comprehending subject and enters the gate of non-thought, or one arouses great compassion and only then is able to enter principle. Such various aspects, whether phenomena or principle, are named skillfully turning. Regarding "the mind's cognition having no abiding": this also applies to both phenomena and principle. Speaking provisionally in terms of principle: if the mind knows, then the mind abides in the object; if cognition comprehends the mind, then cognition abides in the mind. Whether internal or external, both are called abiding. If one abides in non-abiding, that is also called abiding; hence the sūtra says, "If the mind has an abiding, it is a non-abiding; one should give rise to the mind that does not abide in anything." This means that giving rise to a mind that has no abiding does not mean there is a non-abiding to be produced. When not producing it in the mind, the non-abiding mind arises; this matching with principle is also called upāya. Hence the Pañcaviṃśatisāhasrikā says, "Taking non-attainment as upāya." If one does not abide in phenomena or principle, saṃsāra or nirvāṇa, this is the upāya of the unimpededness of phenomena and principle. Regarding "uninterrupted across the four postures": even if there is an interruption, one must also be aware of the interruption. When there is no interruption, one also knows there is no interruption. Constantly having non-thought awareness, there is no interruption. "If a thought suddenly arises," one loses quiescence (śamatha) and also contravenes the Northern school. "If one temporarily forgets illumination," one loses contemplation (vipaśyanā) and also contravenes the Southern school. When quiescence and illumination flow together, there is no such fault.