大方廣佛華嚴經隨疏演義鈔 47.5

47.5

疏「然夫進修略有五法」者，釋此三偈，自有二重：一約五法，即《智論》文。天台取之為二十五方便，此第五五，《止觀》具云「謂前二十法雖備，若無樂欲希慕心（一）、身心苦策（二）、念想（三）、方便（四）、一心決志者（五），止觀無由現前。」釋曰：上即反釋。下順釋云：若能欣慕無厭（一）、曉夜匪懈（二）、念念相續（三）、善得其意（四）、一心無異（五），此人能進前路。一心喻船柁、巧慧如點頭、三種如篙櫓，若少一事則不安穩。無此五法，事禪尚難，何況理定。疏「又慈氏論」下，第二，九因釋也，即《瑜伽論》。從人詺論，是其造故。醍醐喻經，即《涅槃經》。經有五味，從牛出乳至於醍醐，醍醐喻大般涅槃故。事即三十八經，明三十七品。根本是欲因名明觸，攝取名受，增名善思，主名為念，尊名為定，勝名智慧，實名解脫，畢竟名為大般涅槃。廣如經說。今即《瑜伽》引經，故經論無違。疏「欲為根本」者，起希望故。二作意所生者，數數警覺故。三觸所集起者，和心心所對勝境故。四受所引攝者，領在心故。五以念為主者，常名記故。六定為上首，心澄寂故。七慧為最勝者，擇善惡故。八解脫為堅固者，息纏縛故。九出離為後邊者，覺道滿故。從「有前」下，總結釋。疏「次句觸集及受」者，即於佛得見佛聞法，皆是觸對見聞，必領在心也。「次句定及解脫」者。修即心定澄寂也。清淨為解脫，可知。後句履佛行道，即已出離，覺道滿故。

In the commentary, "Now, as for progressive cultivation, there are briefly five dharmas": explaining these three gāthās naturally has two levels. First, in terms of the five dharmas, this is text from the *Dazhidulun*. Tiantai took them as the twenty-five expedient means; this is the fifth group of five. The *Zhiguan* fully says: "That is, although the preceding twenty dharmas are complete, if one lacks a mind of desire and longing (one), bitter exertion of body and mind (two), mindfulness (three), expedient means (four), and single-minded resolution (five), śamatha and vipaśyanā have no way to manifest." Explanation: The above is the reverse explanation. Below, the direct explanation says: "If one can long for it insatiably (one), be unflagging day and night (two), maintain continuous thought moment after moment (three), skillfully grasp its intention (four), and be single-minded without divergence (five), this person can advance on the path ahead. Single-mindedness is likened to the ship's rudder, skillful wisdom to nodding the head, and the three kinds to poles and oars; if one is missing a single thing, one will not be secure. Without these five dharmas, phenomenal dhyāna is still difficult, how much more so noumenal concentration!" In the commentary, from "Also, Maitreya's treatise" downward is the second, the explanation by the nine causes, which is the *Yogācārabhūmi-śāstra*. Naming the treatise after the person is because he composed it. The sūtra of the ghee metaphor is the *Nirvāṇa Sūtra*. The sūtra has five flavors, from the cow giving milk up to ghee, because ghee is a metaphor for Mahāparinirvāṇa. The matter is in the thirty-eighth fascicle of the sūtra, clarifying the thirty-seven factors [of awakening]. The root is desire, the cause is contact, gathering is sensation, increase is correct thought, the master is mindfulness, the most honored is concentration, the superior is wisdom, the real is liberation, and the ultimate is Mahāparinirvāṇa. It is as broadly spoken in the sūtra. Here the *Yogācāra* cites the sūtra, hence sūtra and treatise do not conflict. In the commentary, "Desire is the root": because it arouses hope. Second, "born of attention": because it frequently alerts and arouses. Third, "aggregated by contact": because mind and mental factors harmonize to confront superior objects. Fourth, "drawn and gathered by sensation": because it receives it in the mind. Fifth, "with mindfulness as master": because it constantly remembers. Sixth, "concentration as the foremost": because the mind is clear and quiescent. Seventh, "wisdom as most superior": because it selects good and evil. Eighth, "liberation as firm": because it stills entanglements and bonds. Ninth, "emancipation as the final limit": because the path of awakening is complete. From "Having the preceding" downward, general concluding explanation. In the commentary, "The next phrase, aggregation by contact and sensation": that is, toward the Buddha, getting to see the Buddha and hear the Dharma are both confronting seeing and hearing, which must be received in the mind. "The next phrase, concentration and liberation": cultivation means the mind is concentrated, clear, and quiescent. Purification is liberation, as can be known. The final phrase, treading the Buddha's path of practice, means one has already emancipated, because the path of awakening is complete.