大方廣佛華嚴經隨疏演義鈔 44.21

44.21

疏「然初自行」下，疏文有二：先總彰大意、後「文有五對十句」下釋文。今初。意云菩薩慈悲重重，顯悲智無礙，收上四段。四段別說，一自行、二化他、三雙行、四雙拂。今明自行即有自他雙行。雙行既俱，義必不著，即是雙拂。從增科之顯菩薩悲深耳。今初自行能轉生死，即自行之實。不捨大願，即利他之權。雖前科為四，而今疏文乃有六節：一即第一自行。二「而謂多明」下，起第二利他。三「而多似起用大悲」者，亦是第二利他中徵釋之文。四「然其復似悲智二心行有前後」，即生第三雙行。五「而猶慮物二事不融」下，生第四段。上之四段，皆初一句躡前起後。六「豈唯十行」下，結歎。歎二菩薩：一十行難得行，用心之深即所說行。二即功德林能說之人，重重曲巧說斯悲智。

On the commentary passage beginning "However, the initial self-practice": the text of the commentary has two parts. First, it generally displays the main purport; later, from "The text contains five pairs and ten sentences" onwards, it explains the text. Now, the first. The purport is that the bodhisattva's compassion is multifold, revealing the non-obstruction of compassion and wisdom, subsuming the four sections above. The four sections are treated separately: first, self-practice; second, transforming others; third, dual practice; fourth, dual brushing aside. Here it is explained that self-practice itself possesses the dual practice of self and other. Once dual practice is concurrent, by principle there is necessarily no attachment, which is dual brushing aside. Expanding the headings in this progressive manner merely reveals the depth of the bodhisattva's compassion. Now, in the first, self-practice, being able to turn cyclic existence is the real aspect of self-practice; not abandoning the great vows is the expedient aspect of benefiting others. Although the preceding heading divided this into four, the commentary text here now contains six points: First is the first [topic], self-practice. Second, from "And as for saying that it mostly clarifies" onwards, introduces the second, benefiting others. Third, "Yet it mostly seems to give rise to the functioning of great compassion" is also a passage of interrogation and explanation within the second [topic of] benefiting others. Fourth, "Yet it again seems that the two minds of compassion and wisdom proceed earlier and later" gives rise to the third, dual practice. Fifth, from "Yet still fearing that sentient beings find the two matters unharmonized" onwards gives rise to the fourth section. In each of the above four sections, the first sentence resumes the preceding to initiate the following. Sixth, from "How could it be only the ten practices" onwards concludes with praise. It praises two bodhisattvas: first, the practice of the ten practices is difficult to attain, and the depth of their mental application is the practice that is explained; second, Gukadruma is the person capable of explaining it, repeatedly and skillfully articulating this compassion and wisdom.