大方廣佛華嚴經隨疏演義鈔 34.10

34.10

疏「故自利利他」下，結要多聞。「但應」下，通伏難。謂有難言：一切經論皆說無言。《商主天子經》云「無有不毀語言而得道者。」《涅槃》二十六云「若知如來常不說法，是名具足多聞者。」又《涅槃》二十云「寧願少聞多解義理，不願多聞於義不了。」故為此通。《涅槃》但令解義，不毀多聞。《商主》等經但令莫著，豈當不許眾生聞教？疏「婆沙四十二云」下，第二引證，總引二論三經。而文分二：先引一論二經，證須多聞。《淨名》即第二答普現色身菩薩之偈，下經即第三地經，前文已引。疏「上單顯聞」下，二雙引聞行。先引《涅槃》即，第二十五〈高貴德王菩薩品〉第七功德云「善男子！菩薩摩訶薩修大涅槃微妙經典，作是思惟：何法能為大般涅槃而作近因？菩薩即知有四種法為大涅槃而作近因。若言勤修一切苦行是大涅槃近因緣者，是義不然。所以者何？若離四法得涅槃者，無有是處。何等為四？一者親近善友、二者專心聽法、三者繫念思惟、四者如法修行。善男子！譬如有人身遇眾病，若冷若熱、虛勞下瘧、眾邪鬼毒，到良醫所。良醫即為隨病說藥。是人至心善受醫教，隨教合藥，如法服之，服已病愈，身得安樂。有病之人喻諸菩薩，大良醫者喻善知識，良醫所說喻方等經，善受醫教喻善思惟方等經義，隨教合藥喻於如法修行三十七助道之法，病除愈者喻滅煩惱，得安樂者喻得涅槃常樂我淨。」故云《涅槃》四事雙美聞行故。疏「智論云：多聞廣智」等者，然彼論第六總有四偈，此第一偈。次偈云「多聞辯慧巧言語，美說諸法轉人心，自不如法行不正，譬如雲雷而不雨。博學多聞有智慧，訥口拙言無巧便，不能顯發法寶藏，譬如有雲無雷雨。不廣學問無智慧，不能說法無好行，是弊法師無慚愧，譬如不雲無雷雨。」此上以行為雨、以辯為雷、以聞智為雲。初偈總具，故今引之。次一闕行、次偈闕辯行、後偈三俱闕，故云弊法師。

Regarding the commentary’s 'Therefore benefiting oneself and benefiting others' downward, it concludes the necessity of hearing much. From 'One should only' downward, it resolves an implicit objection. That is, there is an objection saying: All sūtras and treatises speak of wordlessness; the Merchant-Leader Deva-son Sūtra says: 'There is none who attains the Path without disparaging language'; the twenty-sixth fascicle of the Nirvāṇa Sūtra says: 'If one knows that the Tathāgata constantly does not teach the Dharma, this is called being fully endowed with having heard much'; furthermore, the twentieth fascicle of the Nirvāṇa Sūtra says: 'I would rather have little learning but understand many meanings and principles, than have much learning without understanding the meaning.' Therefore it offers this resolution: The Nirvāṇa Sūtra merely enjoins understanding the meaning, without disparaging hearing much; the Merchant-Leader and other sūtras merely enjoin non-attachment—how could they forbid sentient beings from hearing the teaching? Regarding the commentary’s 'The forty-second fascicle of the Vibhāṣā says' downward, the second part cites proof, citing two treatises and three sūtras in all. And the text is divided into two parts: first citing one treatise and two sūtras to prove the need for hearing much. The Vimalakīrti is the verse answering Bodhisattva Universal Manifestation of the Form Body in the second fascicle; the lower sūtra is the sūtra text of the third ground, which was already cited in the preceding text. Regarding the commentary’s 'The above exclusively revealed hearing' downward, the second part jointly cites hearing and practice. First citing the Nirvāṇa Sūtra, that is, the seventh merit in the twenty-fifth fascicle, 'Chapter on Bodhisattva Highly Virtuous King of Virtue,' says: 'Good sons! A bodhisattva-mahāsattva cultivates the subtle and wondrous scripture of the Great Nirvāṇa and contemplates thus: What dharma can serve as the proximate cause for Great Parinirvāṇa? The bodhisattva then knows there are four dharmas that serve as the proximate cause for Great Nirvāṇa. If one says that diligently cultivating all austerities is the proximate cause and condition for Great Nirvāṇa, this meaning is not so. Why is that? If one could attain nirvāṇa apart from four dharmas, there is no such possibility. What are the four? First, being close to good friends; second, single-mindedly listening to the Dharma; third, tying mindfulness to contemplation; and fourth, practicing in accordance with the Dharma. Good sons! For example, a person’s body encounters various diseases, whether cold, hot, emaciation, dysentery, malaria, or various demonic poisons, and goes to a good physician. The good physician prescribes medicine according to the illness. This person sincerely and well receives the physician’s instructions, compounds the medicine according to the instructions, and takes it in accordance with the method; having taken it, the illness is cured and his body attains peace and joy. The sick person is a metaphor for the bodhisattvas; the great good physician is a metaphor for good spiritual companions; what the good physician says is a metaphor for the Vaipulya sūtras; well receiving the physician's instructions is a metaphor for well contemplating the meaning of the Vaipulya sūtras; compounding the medicine according to the instructions is a metaphor for practicing the thirty-seven aids to the path in accordance with the Dharma; the illness being cured is a metaphor for eradicating afflictions; attaining peace and joy is a metaphor for attaining the eternity, bliss, self, and purity of nirvāṇa.' Therefore it says that the four items of the Nirvāṇa praise both hearing and practice. Regarding the commentary’s 'The Mahāprajñāpāramitā-upadeśa says: Much hearing and broad wisdom' and so forth, in that treatise’s sixth fascicle there are four verses in total, and this is the first verse. The next verse says: 'Much hearing, eloquence, wisdom, and skillful words, / beautifully explaining dharmas to transform people's minds, / while oneself is not in accord with the Dharma and conduct is upright not, / is like clouds and thunder without rain. / Broadly learned, having heard much, and possessing wisdom, / but clumsy of tongue, awkward in speech, lacking skill and expedients, / unable to display the treasury of Dharma jewels, / is like having clouds without thunder or rain. / Not broadly learned, lacking wisdom, / unable to explain the Dharma and lacking good conduct, / is a wretched Dharma master without shame, / like having no clouds, no thunder, and no rain.' Here, practice is taken as rain, eloquence as thunder, and hearing and wisdom as clouds. The first verse possesses all of them, so it is cited here. The next one lacks practice; the next verse lacks eloquence and practice; the last verse lacks all three, so it is called a wretched Dharma master.