大方廣佛華嚴經隨疏演義鈔 34.68

34.68

疏「眾生等有惑翳不知」下，釋第四句。即用《法華》開示悟入佛知見意。謂開除惑障，顯示真理，令悟體空，證入心體也。大意然矣。此有多釋，已如前引。今更略舉禪門釋之。北宗云：智用是知，慧用是見，見心不起名智。智能知，五根不動名慧。慧能見，是佛知見。心不動是開，開者開方便門。色不動是示，示者示真實相。悟即妄念不生，入即萬境常寂。南宗云：眾生佛智妄隔不見，但得無念，即本來自性。寂靜為開，寂靜體上自有本智，以本智能見本來自性。寂靜名示，既得指示，即見本性。佛與眾生本來無異為悟，悟後於一切有為無為、有佛無佛常見本性，自知妄想無性，自覺聖智，故是菩薩。前聖所知轉相傳授，即是入義。上二各是一理。前之略釋是疏本意，餘如別說。

Regarding the Commentary's passage from "Sentient beings and others have the obscuration of delusion and do not know" onward, it explains the fourth line. This uses the Lotus Sūtra's meaning of opening, displaying, awakening to, and entering the Buddha's knowledge and vision. That is, opening and removing the obstacles of delusion, displaying true principle, causing one to awaken to the voidness of essence, and entering the mind-essence. This is the general meaning. There are multiple interpretations of this, as already cited before. Now we briefly cite the Chan school's explanation. The Northern lineage says: the function of jñāna is knowing; the function of prajñā is seeing. Mind-nature not arising is called jñāna; jñāna can know. The five sense faculties being unmoving is called prajñā; prajñā can see. This is the Buddha's knowledge and vision. The mind being unmoving is "opening": opening means opening the gate of upāya. Form being unmoving is "displaying": displaying means displaying the real mark. Awakening means false thoughts do not arise; entering means the myriad objects are ever tranquil. The Southern lineage says: sentient beings' Buddha-wisdom is obstructed by delusion and not seen; merely attaining thoughtlessness is the original self-nature. Quiescence is "opening"; upon the essence of quiescence there is inherently original wisdom, and by means of this original wisdom one can see the original self-nature. Quiescence is called "displaying"; having received indication, one sees the original nature. The Buddha and sentient beings being fundamentally nondifferent is "awakening"; after awakening, in all conditioned and unconditioned, whether Buddhas exist or not, one constantly sees the original nature, knows by oneself that false thoughts have no nature, and personally awakens to noble wisdom, and is thus a bodhisattva. The successive transmission of what former sages have known is the meaning of "entering". The two above each represent a principle. The earlier brief explanation is the Commentary's original intention; the rest is as explained elsewhere.