大方廣佛華嚴經隨疏演義鈔 41.6

41.6

疏「言六和者」下，別釋六和敬。先依律釋，正在小乘，義通大小；後「又約菩薩三業同慈」下，約菩薩明，則外同他善謂之為和，內自謙卑名之為敬。言「三業同慈」者，大小異故。又三名行和，無有利和。一同戒和敬。菩薩通達實相，知罪不可得，為欲安立眾生於實相理，以戒方便巧同一切，持諸戒品無有乖諍，亦知眾生同此戒善不斷不常，未來必得菩提大果，是以敬之如佛，故說同戒以為和敬。二同見和敬。菩薩通達實相不得諸法不知不見，為欲安立眾生於實相正見方便，巧同一切種種知見無有乖諍，亦知眾生因此知見分別增進開解必得種智圓明，是以敬之如佛，故說同見以為和敬。三同行和敬。菩薩通達實相無念無行，為欲安立眾生於實相正行方便，巧同一切修種種行無有乖諍，亦知眾生因此諸行漸漸積功德皆當成佛道，是以敬之如佛，故說同行為和敬也。四身慈和敬。菩薩住於無緣平等大慈，以修其身慈善根力，能不起滅定現諸威儀與一切樂，故身與九道和同，亦知前所得樂眾生悉有佛性，未來必定當得金剛之身，是以敬之如佛，故說身慈以為和敬。五口慈和敬。菩薩以無緣平等大慈以修其口，慈善根力能不起滅定普出一切音聲言詞與一切樂，故口與九道和同，亦知前得樂眾生悉有佛性未來必定當得無上口業，是以敬之如佛，故說口慈為和敬也。六意慈和敬。菩薩之心常在無緣大慈三昧，以修於意慈善根力，能不起滅定現諸心意與眾生樂，故意與九道同和，亦知前所得樂眾生悉有佛性如來藏理，未來必定當得心如佛心，是以敬之如佛，故說意慈為和敬也。疏「故白珪之玷尚可磨也」下，此借《論語》說南容三復白珪，謂《毛詩．抑篇》文也。南容誦詩，至此三復讀之，故鄭重也。白珪之玷，尚可磨也，斯言之玷，不可為也。《毛詩傳》云「玷，缺也。」今疏側用，故加三業。疏「方便不空」者，即側用《淨名》「有慧方便解」句，下句即「有方便慧解」。即涉有不迷於空，是方便有慧；觀空不迷於事，即慧有方便也。疏「涅槃嚴地也」下，即《涅槃經》文，下當廣引，在文可見。

From the commentary's “regarding the six harmonies” onward, it separately explains the six harmonious reverences. First, explaining according to the Vinaya, it primarily pertains to the Hīnayāna, though its meaning extends to both the Great and Small Vehicles. Later, from “further, in terms of the bodhisattva’s three karmas being unified in kindness” onward, it clarifies them in terms of the bodhisattva: outwardly conforming to the goodness of others is termed 'harmony'; inwardly humbling oneself is termed 'reverence'. The phrase “the three karmas being unified in kindness” is because the Great and Small Vehicles differ. Furthermore, three are called harmony of practice; there is no harmony of material gain. First, the harmonious reverence of sharing precepts: The bodhisattva thoroughly penetrates the real mark and knows that transgression cannot be apprehended; wishing to establish sentient beings in the principle of the real mark, by the upāya of precepts he skillfully conforms with all, upholding the classes of precepts without opposition or disputation, and also knows that sentient beings share this precept-goodness that is neither severed nor permanent and will certainly attain the great fruit of bodhi in the future; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing precepts. Second, the harmonious reverence of sharing views: The bodhisattva thoroughly penetrates the real mark as apprehending no dharmas, neither knowing nor seeing; wishing to establish sentient beings in the upāya of the right view of the real mark, he skillfully conforms with all various views without opposition or disputation, and also knows that sentient beings, through this discriminative progressive opening and understanding of views, will certainly attain the complete brightness of the knowledge of all aspects; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing views. Third, the harmonious reverence of sharing practice: The bodhisattva thoroughly penetrates the real mark as free from thought and practice; wishing to establish sentient beings in the upāya of the right practice of the real mark, he skillfully conforms with all cultivating various practices without opposition or disputation, and also knows that sentient beings, through these practices gradually accumulating merit, will all attain the Buddha path; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing practice. Fourth, the harmonious reverence of physical kindness: The bodhisattva abides in objectless, impartial great kindness; through the power of the wholesome roots of kindness cultivating his body, he is able, without rising from the concentration of cessation, to manifest all comportments and bestow all happiness; therefore his body is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and will certainly attain a vajra body in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of physical kindness. Fifth, the harmonious reverence of verbal kindness: The bodhisattva, through objectless, impartial great kindness, cultivates his speech; through the power of the wholesome roots of kindness he is able, without rising from the concentration of cessation, universally to utter all sounds and words and bestow all happiness; therefore his speech is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and will certainly attain supreme verbal karma in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of verbal kindness. Sixth, the harmonious reverence of mental kindness: The bodhisattva's mind always abides in the samādhi of objectless great kindness; through the power of the wholesome roots of kindness cultivating his mind, he is able, without rising from the concentration of cessation, to manifest all mental thoughts and bestow happiness on sentient beings; therefore his mind is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and the principle of the tathāgatagarbha, and will certainly attain a mind like the Buddha's mind in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of mental kindness. In the commentary from “Therefore a blemish in a white jade tablet may still be ground away” onward, this borrows from the *Analects*, which speaks of Nan Rong thrice repeating the verse of the white jade tablet—meaning the text from the “Yi” poem of the *Mao Poetry*. When Nan Rong recited poetry and arrived at this, he read it three times, hence taking it with great gravity: “A blemish in a white jade tablet may still be ground away; a blemish in these words cannot be remedied.” The *Commentary on the Mao Poetry* says: “'Blemish' (*dian*) means a flaw.” Now the commentary applies it indirectly, hence adding the three karmas. The commentary's “upāya is not empty” obliquely uses the line “there is wisdom, upāya is liberation” from the *Vimalakīrtinirdeśa*; the next line is “there is upāya, wisdom is liberation.” That is, entering existence without being deluded by emptiness is upāya possessing wisdom; contemplating emptiness without being deluded by phenomena is wisdom possessing upāya. From the commentary's “nirvāṇa adorns the ground” onward, this is text from the *Mahāparinirvāṇa-sūtra*, which will be cited extensively below, as can be seen in the text.