大方廣佛華嚴經隨疏演義鈔 39.7

39.7

疏「梵即是淨」下，第三結成本名。此用《淨名經》勢會通異釋，皆為總意。前釋名中有其三釋，今云梵即是淨者，是前總釋，持業受名。但以下會取上二性淨，即前真境為梵。真境既是淨行之因，不得行外說淨，淨即行矣。又云「行淨即智慧淨」者，行淨即是智慧之因，不可獨以智為行也。「智淨即心淨」者，亦不但以真境而為淨也。「心淨即一切功德淨」者，會前《涅槃》為淨修因為行今因亦淨矣。「乃至成佛功歸於行」者，歸淨行矣。既涅槃果由淨行成，何得偏言涅槃為淨？是知行即淨矣。言「以淨名勢」者，彼經云「是故寶積！隨其直心則能發行，乃至云隨說法淨則智慧淨，隨智慧淨則其心淨，隨其心淨則一切功德淨。」即其文也。文勢已知。何以性淨則得行淨等？謂稱理起行，行成智立。由智立故，見心本淨。心為其主，何德不成？故相由矣。疏「然前信」下四，對前辨異，可知。

From the commentary's "Brahma is precisely pure" downward, the third part concludes and establishes its original name. This employs the rhetorical momentum of the Vimalakīrtinirdeśa-sūtra to harmonize and integrate the divergent explanations, all serving as the comprehensive meaning. In the earlier explanation of the name there were three interpretations; here, stating that "brahma is precisely pure" is the earlier general explanation, named as a karmadhāraya compound. However, drawing below to integrate the above, nature-purity is the earlier "the true realm is brahma." Since the true realm is the cause of pure practice, one cannot speak of purity outside of practice; purity is itself practice. Furthermore, saying that "purity of practice is precisely purity of wisdom" means that purity of practice is the cause of wisdom; one cannot regard wisdom alone as practice. "Purity of wisdom is precisely purity of mind" means that one does not take the true realm alone to be purity either. "Purity of mind is precisely purity of all merits" harmonizes with the earlier Nirvāṇa [Sūtra's] regarding the fruit as pure: cultivating the cause is practice, and now the cause is also pure. "Up to attaining buddhahood, the merit reverts to practice" means that it reverts to pure practice. Since the fruit of nirvāṇa is accomplished by pure practice, how could one speak exclusively of nirvāṇa as pure? Thus it is known that practice is precisely purity. As for "by the rhetorical momentum of the Vimalakīrti," that sūtra states: "Therefore, Ratnakūṭa! In accordance with their straight mind, they are able to initiate practice... up to... in accordance with the purity of preaching the Dharma, their wisdom is pure; in accordance with the purity of wisdom, their mind is pure; in accordance with the purity of their mind, all merits are pure." This is precisely that text. Its textual momentum is already known. Why does purity of nature lead to purity of practice and so forth? It means that one initiates practice in accordance with principle; when practice is accomplished, wisdom is established. Because wisdom is established, one sees that the mind is fundamentally pure. With the mind as the master, what merit is not accomplished? Therefore, they are mutually dependent. From the commentary's "However, the preceding faith..." downward is the fourth part, distinguishing differences in contrast to what came before, which can be understood.