大方廣佛華嚴經隨疏演義鈔 41.7

41.7

第二答行所成德。疏「故柔勝剛」等者，即借《老子．道經》云「柔弱勝剛強」。御注云「柔順可以行權，權行即能制物。故知柔弱者必勝剛強。」〈德經〉云「天下之至柔，馳騁天下之至堅。」御注云「天下之至柔者，正性也。若馳騁伐勝染雜塵境情欲充塞，則為天下之至堅矣。」若河上公意，意與前同，亦以柔能馳堅如水能穿石。今疏意在此。疏「若根本智即成內證」等者，七事皆有內證及業用故。疏「亦即是前所成之德」者，即牒前文十種自在總別諸句。初智慧輪，即牒前總句成就三業，智為導故。次之九句牒十自在，但一二不次。一成巧分別，即牒前第一得心自在故巧說大法。二廣大念力，即第二無畏自在。三善巧智慧，即第三於法自在及第四於智自在，由巧慧了法故，故合其二。四實相總持，即第七陀羅尼自在。五成菩提，却是第五般若自在，般若為先故。六無錯謬辯，即第六辯才自在。七得佛加持，即前第八隨所演說開譬喻門。八普入佛會，即大悲自在誨生不倦。九同一體性，即第十大慈自在，同體慈故。第十一句作大法師，即總結前十。

Second, answering about the virtues accomplished by practice. Regarding the commentary's “Therefore the supple overcomes the hard,” and so forth, this borrows from the Laozi's *Daodejing*, which says: “The supple and weak overcomes the hard and strong.” The Imperial Commentary states: “Being supple and yielding allows one to exercise expediency; when expediency is exercised, one is able to regulate things. Therefore, one knows that the supple and weak must overcome the hard and strong.” The *Dejing* says: “The most supple in the world gallops across the hardest in the world.” The Imperial Commentary states: “The most supple in the world is the upright nature. If one rushes forth to conquer, contaminated and mixed by dust-like realms, with desires fully stuffing within, then it becomes the hardest in the world.” As for Heshang Gong's meaning, his intent is the same as the former: he also holds that the supple can gallop through the hard, just as water can pierce stone. The commentary's meaning here lies in this. Regarding the commentary's “If it is fundamental cognition, then it constitutes internal realization,” etc., because the seven items all have internal realization and functional karmic activity. Regarding the commentary's “These are also precisely the virtues accomplished previously,” this cites the previous text's general and specific lines on the ten masteries. The initial 'wheel of wisdom' cites the previous general line on accomplishing the three karmas, because cognition is the guide. The next nine lines cite the ten masteries, though one or two are not in order: First, accomplishing skillful discrimination cites the previous first one, 'attaining mastery of mind and thus skillfully preaching the great Dharma.' Second, vast power of mindfulness is the second, 'mastery of fearlessness.' Third, skillful wisdom is the third, 'mastery over dharmas,' and the fourth, 'mastery over cognition'; because by skillful wisdom one understands dharmas, the two are combined. Fourth, dhāraṇī of the real mark is the seventh, 'mastery of dhāraṇī.' Fifth, accomplishing bodhi is instead the fifth, 'mastery of prajñā,' because prajñā comes first. Sixth, unerroneous eloquence is the sixth, 'mastery of eloquence.' Seventh, attaining the Buddha's empowerment is the previous eighth, 'opening the gates of parables according to whatever is expounded.' Eighth, universally entering the Buddha's assembly is 'mastery of great compassion, instructing sentient beings without weariness.' Ninth, sharing the same essential nature is the tenth, 'mastery of great kindness,' because of kindness of identical essence. The eleventh line, 'becoming a great Dharma master,' concludes the previous ten.