大方廣佛華嚴經隨疏演義鈔 35.8

35.8

疏「令起圓融信行」等者，天台智者依此一品立圓頓止觀。《止觀》第一云「此菩薩聞圓法，起圓信，立圓行，住圓位，以圓功德而自莊嚴、以圓力用建立眾生。今宗即圓法，意趣有五：一信，即起圓信，二行、三位、四德、五用，皆以上圓融貫之。」彼釋聞法云「謂聞生死即法身、煩惱即般若、結業即解脫，雖有三名而無三體、雖是一體而立三名，是三即一相，其實無有異。法身究竟，般若解脫亦究竟；般若清淨，餘亦清淨；解脫自在，餘亦自在。聞一切法亦復如是，是名聞圓法。云何起圓信？信一切法即空即假即中，無一二三而一二三，無一二三是遮一二三，而一二三是照一二三。無遮無照直入中道，皆究竟清淨自在。聞深不怖、聞廣不疑、聞非深非廣意而有勇，是名圓信。云何行圓行？一向專求無上菩提，不餘趣向。三諦圓修，不為無邊所寂、不為有邊所動，不動不寂直入中道，是名圓行。」其位德用之圓，全引今經。若自取當經聞圓，即聞上同時具足等十種玄門，及依正無礙等，依此起信即是圓信。其圓行等，並廣如前說。今此一品多廣圓德用耳。

Regarding the Commentary's "Causing the generation of roundly harmonious faith and practice," etc., the Tiantai master Zhiyi established the round and sudden cessation and contemplation based on this single chapter. Fascicle 1 of the Mohe zhiguan says: "This bodhisattva hears the round Dharma, generates round faith, establishes round practice, abides in the round stage, adorns oneself with round merits, and establishes sentient beings with round power and function. The present school is precisely the round Dharma, whose purports are five: first is faith, that is, generating round faith; second is practice, third is stage, fourth is virtue, and fifth is function—all are permeated with the above round harmony." In his explanation of hearing the Dharma, he says: "It means hearing that saṃsāra is identical to the dharmakāya, affliction is identical to prajñā, and fetters and karma are identical to liberation; though there are three names, there are not three essences; though there is one essence, three names are established; these three are of a single characteristic, in reality without difference. When the dharmakāya is ultimate, prajñā and liberation are also ultimate; when prajñā is pure, the rest are also pure; when liberation is mastered, the rest are also mastered. Hearing that all dharmas are also like this is called hearing the round Dharma. What is generating round faith? Believing that all dharmas are identical to the empty, identical to the provisional, and identical to the middle; without one, two, or three, yet being one, two, and three; 'without one, two, or three' is the negation of one, two, and three, and 'yet being one, two, and three' is the illumination of one, two, and three. Neither negating nor illuminating, directly entering the middle way, all are ultimate, pure, and mastered. Hearing the profound without fear, hearing the broad without doubt, and hearing what is neither profound nor broad with a courageous mind—this is called round faith. What is practicing round practice? Single-mindedly seeking only anuttarabodhi without veering elsewhere. Cultivating the three truths in a round manner, neither quieted by the extreme of nonexistence nor moved by the extreme of existence; neither moving nor quieted, directly entering the middle way—this is called round practice." The roundness of its stages, virtues, and functions entirely cites the present sūtra. If one takes hearing the round from this sūtra itself, it is hearing the ten mysterious gates such as simultaneous complete containment, the non-obstruction of environment and person, and so on; generating faith based on this is precisely round faith. Its round practice and so on are as extensively explained before. This present chapter mostly expands upon the round virtues and functions.