大方廣佛華嚴經隨疏演義鈔 41.4

41.4

疏「六般若」中二，先隨文釋、後總料揀。前中言「後三連環」者，以經云「一乘普門慧、二入於一切智智之門、三永得休息。」此三乃似一句爾，故云連環。而義則別，故為三句。疏「此中亦有九門之相」下，料揀。於中二：一對九門般若；二「其中雖定慧」下揀濫，以互有故。於中有六：一對前定門揀。如前中云「知三昧境不違智印入於智地」，是定中慧，慧資定也。今此中有「入真三昧」，是定資慧也。二「若全」下，引證成前。既合定慧，明必相資。三「後之方便」下，以六對七料揀，二亦相成。四「豈令般若」下，反成前義。五「非唯」下，總結萬行相資之義。六「況般若」，況結深玄。言「不得一行無此君」者，借外典語。《晉書》中說，王獻之好竹，到處即皆樹之。人問其故，答云：「人生不得一日無此君耳。」意在虛心貞節、歲寒不移。今明萬行不得暫時而無般若。疏「七方便中」，先隨文釋、後「初九拔濟」下收束。先以二種方便收；「依瓔珞經」下，通明後四之相。後之三度皆有二段，可知。「八願中」，此「求菩提」下收束。「九力中」，「一契理」下收束。「十智度中」，「前七成就」下收束。

In the commentary on “the sixth, prajñā,” there are two parts: first, explaining according to the text, and second, an overall analysis. In the former, where it says “the last three are linked in a chain,” this is because the sūtra states: “First, the wisdom that is a vehicle of the universal gate; second, entry into the gate of all-knowledge; third, attaining eternal rest.” These three seem to be just one sentence, hence they are called “linked in a chain.” However, their meanings differ, so they constitute three sentences. From the commentary's “Herein there are also the characteristics of the nine gates” onward is the analysis. Therein are two parts: first, matching them against the nine gates of prajñā; second, from “Although within them concentration and wisdom…” onward, resolving ambiguity, because they mutually contain one another. Therein are six points: First, distinguishing against the previous gate of concentration. As stated earlier, “knowing the realm of samādhi without contravening the seal of wisdom and entering the ground of wisdom” is wisdom within concentration—wisdom assisting concentration. Now here, having “entering true samādhi” is concentration assisting wisdom. Second, from “If entirely…” onward, adducing proof to establish what preceded. Since concentration and wisdom are combined, it is clear that they must mutually assist each other. Third, from “The subsequent upāyas…” onward, distinguishing the sixth against the seventh; the two also mutually accomplish each other. Fourth, from “How could one make prajñā…” onward, inversely confirming the previous meaning. Fifth, from “Not only…” onward, summarising the meaning of the myriad practices mutually assisting one another. Sixth, “much less prajñā,” concluding with an illustration of its profound mystery. The statement “one cannot go a single practice without this gentleman” borrows an expression from non-Buddhist texts. In the Book of Jin, it is recorded that Wang Xianzhi was fond of bamboo and planted it wherever he went. When someone asked the reason, he replied: “In life, how could one go a single day without this gentleman?” His intent lay in having a hollow heart (humility) and unbending integrity, remaining unchanged in the winter cold. Here, it clarifies that the myriad practices cannot be without prajñā for even an instant. In the commentary on “the seventh, upāya,” first it explains according to the text, and then from “the first nine deliver and save” onward it synthesises. First, it synthesises them with two kinds of upāya; from “according to the Yingluo jing” onward, it generally clarifies the characteristics of the latter four. The subsequent three pāramitās each have two sections, as is understood. In “the eighth, vows,” it synthesises from this “seeking bodhi” onward. In “the ninth, powers,” it synthesises from “first, tallying with the principle” onward. In “the tenth, the perfection of knowledge,” it synthesises from “the previous seven accomplish” onward.