大方廣佛華嚴經隨疏演義鈔 46.19

46.19

疏第十五中，從「為欲引發」下，生起。從「言等所求」下，是疏釋經，義在釋文。於中言「此所求智即是無量菩薩所依」者，即無性釋。「而言道」下，是疏釋經。疏「謂由無量菩薩至獲得妙智」，皆無性釋。本論此下更有文云「異類菩薩攝受付囑，展轉相續無間而轉，由此證得一切菩薩等所求智。」釋曰：此即疏中所成之智。謂依此智化生，令生成於此智，故菩薩皆求。疏「為遮所化」下，生起。從「由滿諸度」下，疏取意答前疑也。從「言無二」者，即無性菩薩以彼經文會於本論。從「平等有二」下，釋義，二義皆無性論。論云「依平等法身波羅蜜多果位成滿故」，即前意也。論云「或平等者，無減無增。於法身中波羅蜜多一切成滿，其中無有或增或減；非如於彼菩薩地中波羅蜜多有增有減。」釋曰：即後意也。二中，前義平等屬於法身，後義平等屬於諸度。然依法身是所滿，諸度是能滿。下親光法身即是波羅蜜多，世親同無性前義。疏「和合識破」，即《起信》意。前文已有，下復重明。疏「以外人聞」下，生起。「謂一切如」下，釋義。此是疏家總釋經中不間雜義。疏「但經云如來解脫」下，會經論異。於中，第一引二釋論明本論同經，故云勝解名為解脫。云何勝解得名解脫？勝解於境，印持為性。如於大地作黃金解，便成黃金；一作多解，便為多矣。斯則不思議作用解脫。如《淨名》云「得是解脫，能令須彌入芥子」等。二「又勝解」下，通能所化，可知。三「親光」下，明離障解脫。四「觀今經」下，總收諸論。五「加佛自離障」者，以親光但令眾生離故。疏「所以名不間雜」下，隨難別釋，即是釋經。於中先問、後「故所屬不同」下。釋。所屬不同。即無雜義。如千燈各異。重重皆遍。是無間義。如光光涉入。故上總言如冥室千燈。疏「上則心有高下」，即《淨名經》意。螺髻語舍利弗：「仁者心有高下。不依佛慧，故見此土為不淨耳。」今指上化土是隨心高下，今見受用是依佛慧。疏「由疑上如來妙智」下，生起，此但發揮前義耳。疏「言方處者」，即下疏略會彼本論及經。從「此無中邊略有四義」下，總會論以釋其義。初之四釋，皆無性意。然此四意者，一以世界為喻、二佛身滿世界中，上二皆用世界；三法身遍佛地中、四以契中道故。然疏取意，義則已周。若具，無性之文云「謂如世界無中邊，佛地亦爾，功德方處無有分限。或復世界方處無邊，諸佛三身即於其中，稱世界量平等遍滿，以法身即住如是諸世界中非餘處故。或法身等於佛地中平等遍滿，無中無邊無有分限。或此法身等遍一切處，為諸眾生現作饒益。然非自性無中無邊。」釋曰：以疏四段對之可知，則親光意同後一。疏「以無礙智身無所依故」者，即引〈出現品〉，成大圓鏡智是無依義智。故彼文云「一切佛法依慈悲，慈悲又依方便立。方便依智智依慧，無礙慧身無所依。」然無礙慧即根本智收，根本智收大圓鏡故。餘轉依等，義如〈十地〉說。四智之義，已如前說。疏「因惑為種」下，釋法身清淨。清淨字兩遍用之，故云「悉已」。謂七識在因，四惑相應，但能領攬內緣內熏而成種子。今無四惑，即此七識能生自在，更不內熏，故云爾也。疏「總上諸義則有十身」者，一就覺他翻明自覺是菩提身；二成就法身及顯如如即法身；三四智即智身；四莊嚴妙好即相好莊嚴身；五無能映奪即威勢身；六無數功德即福德身；七或現菩薩等即意生身；八令生離惑即是願身；及九變化身；十業行所成現於世間即力持身。故云具十。疏「以上言無中邊相」下，生起。「謂此法界」下，釋義，即無性釋。疏「以斯則法界言」下，疏會二論，以就經文，常即前無性意，清淨即親光意。疏「如來亦爾」下，善友七事略無次第，義無不具。前三通諸教，四「從此已」下即《法華》意。則於一佛乘分別說三，為權覆實；會三歸一示真實相，即以實覆虛。上即法說周意。五「著弊垢衣」，即〈信解品〉意。謂不說十蓮華藏之相，故云脫珍御服；而說三十二相等，為著弊垢衣。久證菩提示以三十四心斷結等，為執除糞器。六即〈安樂行品〉輪王解髻明珠喻。一乘圓旨喻若明珠，昔為權覆如在髻中，開權顯實為解髻與珠。七意亦通。疏「謂於上利樂」下，生起。從「深密佛地」下，疏辨開合。於中六：一約經論開合；二親光開；三無著義合；四「世親」下二論皆開；五「同顯無盡」下疏斷開合；六「今文」下顯今經意雖合，具無性二利義故。「前段中已顯常隨不捨」者，謂無性即自利。「無盡虛空」下二句，明二利無盡，今顯極於法界中已有利樂無盡。從「為順二論」下，釋文。疏「降老死怨」者，《淨名》云「譬如勝怨，乃可為勇。如是兼除老病死者，菩薩之謂也。」今借用之。

In the commentary on the fifteenth [virtue], from "in order to induce" onward is the introduction. From "the words 'sought equally'" onward is the commentary's explanation of the sūtra, the meaning lying in the commentary's text. Therein, the words "this wisdom that is sought is that upon which immeasurable bodhisattvas rely" is Asabhāva's explanation. From "and speaking of the path" onward is the commentary's explanation of the sūtra. The commentary's "meaning that from immeasurable bodhisattvas up to attaining wonderful wisdom" is entirely Asabhāva's explanation. Below this in the basic treatise, the text further states: "Bodhisattvas of different classes receive the entrustment, which turns and continues without interruption; thereby they realize the wisdom sought equally by all bodhisattvas." The explanation says: This is precisely the wisdom accomplished in the commentary. It means that relying on this wisdom, they transform sentient beings and cause beings to be born into this wisdom; thus, bodhisattvas all seek it. The commentary's "in order to refute [the objection of] those to be transformed" onward is the introduction. From "due to fulfilling the perfections" onward, the commentary captures the meaning to answer the preceding doubt. The words "saying 'non-dual'" refer to the Bodhisattva Asabhāva reconciling that sūtra passage with the basic treatise. From "equality has two [meanings]" onward explains the meaning; both meanings are from Asabhāva's treatise. The treatise says: "Because, relying on the equal dharmakāya, the fruit stage of the pāramitās is completed," which is the former meaning. The treatise says: "Or 'equality' means without decrease and without increase. Within the dharmakāya, the pāramitās are all completed, wherein there is neither any increase nor decrease; it is not as in that bodhisattva bhūmi, where the pāramitās have increase and decrease." The explanation says: This is the latter meaning. Between the two, the former meaning's equality belongs to the dharmakāya, and the latter meaning's equality belongs to the perfections. However, relying on the dharmakāya is what is fulfilled, and the perfections are what fulfill it. Below, Śīlabhadra holds that the dharmakāya is itself the pāramitās, while Vasubandhu agrees with Asabhāva's former meaning. The commentary's "the compound consciousness is shattered" is the intention of the Awakening of Faith. It appeared in the preceding text and is clarified again below. The commentary's "because when outsiders hear" onward is the introduction. "Meaning all such" onward explains the meaning. This is the commentator's general explanation of the meaning of "unmixed" in the sūtra. The commentary's "however, the sūtra says the Tathāgata's liberation" onward reconciles the differences between sūtra and treatise. Therein, first, it cites the two subcommentaries to clarify that the basic treatise agrees with the sūtra; thus it says adhimukti is called liberation. Why is adhimukti called liberation? Adhimukti has determining and holding fast to an object as its nature. Just as, when one conceives the great earth as yellow gold, it becomes yellow gold; when one conceives one as many, it becomes many. This is liberation of inconceivable function. As Vimalakīrti says: "Attaining this liberation, one can make Mount Sumeru enter a mustard seed," and so forth. Second, from "further, adhimukti" onward covers both transformer and transformed, which is evident. Third, from "Śīlabhadra" onward clarifies liberation as freedom from hindrances. Fourth, from "looking at the present sūtra" onward comprehensively gathers the treatises. Fifth, "adding the Buddha's own freedom from hindrances" is because Śīlabhadra only speaks of causing sentient beings to be free [from them]. The commentary's "the reason it is called unmixed" onward separately explains according to the difficulty, which is an explanation of the sūtra. Therein, it first questions, and then from "therefore their affiliations are distinct" onward, explains. Their affiliations being distinct is the meaning of non-confusion: just as a thousand lamps are each different. Layer upon layer all pervasively: this is the meaning of without interval: just as light and light interpenetrate. Therefore, above it was generally said to be like a thousand lamps in a dark room. The commentary's "above, then, minds had high and low" is the intention of the Vimalakīrti-sūtra. Śikhin said to Śāriputra: "Good sir, your mind has high and low; not relying on the Buddha's wisdom, you therefore see this land as impure." Here, it points out that the transformed lands above conform to the high and low of minds; now, seeing the enjoyment [land] is relying on the Buddha's wisdom. The commentary's "due to doubting the Tathāgata's wonderful wisdom above" onward is the introduction; this merely elaborates the preceding meaning. The commentary's "the words 'spatial locations'" refers to the lower commentary briefly reconciling that basic treatise and the sūtra. From "this being free of middle and extremes has four meanings in brief" onward generally reconciles the treatises to explain its meaning. The first four explanations are all Asabhāva's intention. These four meanings are: first, taking the world as a metaphor; second, the Buddha's body filling the world—the above two both use the world; third, the dharmakāya pervading the Buddha-stage; fourth, because it accords with the middle path. However, the commentary catches the essential meaning, and the sense is already complete. If given fully, Asabhāva's text says: "Just as a world has no middle or extremes, the Buddha-stage is also thus: its virtues and spatial locations have no boundaries. Or again, the spatial locations of the world are boundless; the three bodies of the Buddhas, within it, match the measure of the world and equally pervade it, because the dharmakāya abides in such worlds and nowhere else. Or the dharmakāya and so on equally pervade the Buddha-stage, having no middle, no extremes, and no boundaries. Or this dharmakāya and so on pervade all places, manifesting to bring benefit to sentient beings. Yet its self-nature is not without middle and extremes." The explanation says: Comparing the commentary's four sections to this, it can be clearly known, and Śīlabhadra's intention agrees with the latter one. The commentary's "because the unhindered wisdom-body has nothing upon which it relies" cites the "Tathāgatotpattisaṃbhava Chapter" to establish that the great round mirror wisdom is the wisdom that has nothing to rely upon. Hence that text says: "All Buddha-dharmas rely on compassion; compassion again relies on upāya; upāya relies on knowledge, and knowledge relies on wisdom; the unhindered wisdom-body has nothing upon which it relies." But unhindered wisdom is subsumed by fundamental cognition, because fundamental cognition subsumes the great round mirror [wisdom]. The rest, such as the transformation of the basis, has its meaning as explained in the "Daśabhūmika [Chapter]". The meaning of the four wisdoms is as already stated before. The commentary's "taking defilement as seed in the causal stage" onward explains the purity of the dharmakāya. The word "purity" is used twice, hence it says "all already". It means that the seven consciousnesses in the causal stage are associated with the four defilements; they can only grasp internal conditions and internally perfume, becoming seeds. Now without the four defilements, these very seven consciousnesses can produce sovereignly and no longer internally perfume; hence it is stated thus. The commentary's "totaling the above meanings, there are then ten bodies": first, in terms of awakening others, turning to clarify self-awakening, is the bodhi-body; second, accomplishing the dharmakāya and manifesting suchness is the dharmakāya; third, the four wisdoms are the wisdom-body; fourth, adorned with wonderful marks is the mark-and-sign adorned body; fifth, nothing being able to overshadow it is the awe-inspiring majesty body; sixth, countless merits is the merit body; seventh, or manifesting as a bodhisattva and so forth is the mind-made body; eighth, causing beings to be free from defilements is the vow-body; and ninth, the transformation-body; tenth, accomplished by karmic practices and manifesting in the world is the sustaining-power body. Therefore it is said to possess all ten. The commentary's "since it was said above to be without the characteristics of middle and extremes" onward is the introduction. "Meaning this dharmadhātu" onward explains the meaning, which is Asabhāva's explanation. The commentary's "therefore, speaking of the dharmadhātu" onward is the commentary reconciling the two treatises to accord with the sūtra text: "constant" is the former intention of Asabhāva, and "pure" is Śīlabhadra's intention. The commentary's "the Tathāgata is also thus" onward: the good friend's seven matters are briefly stated without sequence, yet their meanings are entirely complete. The first three apply to all teachings. The fourth, from "from this onward", is the intention of the Lotus Sūtra. That is, within the one Buddha vehicle, discriminatively preaching three is concealing the real with the provisional; converging the three into the one and revealing the true characteristic is covering the false with the real. The above is the intention of the cycle of preaching the Dharma. Fifth, "putting on dirty, soiled clothes" is the intention of the "Faith and Understanding Chapter". It means not speaking of the characteristics of the ten lotus-treasury [realms], hence called shedding fine garments; and preaching the thirty-two marks and so forth is wearing dirty, soiled clothes. Having long realized bodhi, demonstrating the cutting of bonds with thirty-four minds and so forth is holding a vessel for clearing away dung. Sixth is the wheel-turning king untying the jewel in his topknot metaphor from the "Comfortable Conduct Chapter". The perfect purport of the one vehicle is compared to the bright jewel: formerly concealed by the provisional as if in the topknot; opening the provisional to reveal the real is untying the topknot and granting the jewel. The seventh meaning is also universal. The commentary's "meaning, regarding the above benefit and joy" onward is the introduction. From "the Saṃdhinirmocana and Buddhabhūmi" onward, the commentary distinguishes expanding and combining. Therein are six: first, expanding and combining according to sūtras and treatises; second, Śīlabhadra expands; third, Asaṅga's meaning combines; fourth, from "Vasubandhu" onward, both treatises expand; fifth, from "jointly revealing the inexhaustible" onward, the commentary decides on expanding and combining; sixth, from "the present text" onward reveals that although the present sūtra's intention combines, it possesses Asabhāva's two benefits. "In the preceding section, it was already revealed to be constantly following without abandoning": Asabhāva refers to self-benefit. The two lines from "inexhaustible empty space" onward clarify that the two benefits are inexhaustible; now it reveals that within the ultimate dharmadhātu there is already inexhaustible benefit and joy. From "in order to accord with the two treatises" onward explains the text. The commentary's "subduing the enemies of aging and death": Vimalakīrti says, "Like overcoming an enemy, one may be called brave; thus one who additionally eliminates aging, illness, and death is what is called a bodhisattva." This is now borrowed and used.