大方廣佛華嚴經隨疏演義鈔 50.16

50.16

第七迴向。疏「今初，牒名」，中四：初正釋名、二「此從」下得名、三「故本業」下引證、四「即以無貪」下出體性。三中三：一引經、二「名無」下會今文、三「有云」下釋彼經。先敘異說、後「應云」下正釋義。般若方便，即《淨名》及今經七十九中之意，下當廣釋。「惡父母者無明貪愛」，即《楞伽》第三經云「爾時大慧菩薩白佛言：『世尊！如世尊說：若男子女人，行五無間業，不入無間地獄。世尊！云何男子女人行五無間業不入無間地獄？』佛告大慧：『諦聽諦聽，善思念之，吾為汝說。』大慧白佛言：『善哉世尊！唯然受教。』佛告大慧：『五無間業，所謂殺父母，及害羅漢、破壞眾僧、惡心出佛身血。大慧！云何眾生母？謂愛更受身，貪喜俱，如緣母。立無明為父。入處聚落，斷二根本，名害父母。彼諸使不現，如鼠毒發，究竟斷彼，名害羅漢。云何破僧？謂異相諸陰和合積聚，究竟斷彼，名為破僧。大慧！不覺外自共相，自心現量七識身，以三解脫無漏惡想究竟斷彼七識，佛名為惡心出佛身血。若男子女人行此無間者，名五無間事，亦名無間等。』偈言：『貪愛名為母，無明以為父，覺境識為佛，諸使為羅漢，陰集名為僧。無間次第斷，是謂五無間，不墮無間獄。』」釋曰：言如鼠毒發者，西方有鼠，嚙人甚毒。毒在身中，其瘡雖差，忽遇雷聲其瘡還發。使亦如之，忽遇境雷則還動發。餘可知。「不滅癡愛」下，釋一合相義，即《淨名》須菩提章。二乘之人滅癡得明，滅愛則脫。今了一性，故不滅之，體即明脫。知理無二，即是契合。合無合相，方是真合。

The Seventh Dedication. Under the Commentary's 'Now first, taking up the name', there are four parts: 1. Directly explaining the name; 2. Under 'This derives from...', obtaining the name; 3. Under 'Therefore, the Benye [jing]...', citing proof; 4. Under 'namely, taking non-greed...', demonstrating the essential nature. In part 3, there are three: 1. Citing the sūtra; 2. Under 'called non-...', harmonizing with the present text; 3. Under 'some say...', explaining that sūtra. First it recounts the differing views; later, under 'it should be said...', it directly explains the meaning. Prajñā and upāya reflect the intent of the Vimalakīrti and chapter 79 of the present sūtra, which will be extensively explained below. 'Evil parents are avidyā and craving-attachment' is from the third fascicle of the Laṅkāvatāra-sūtra: 'At that time, the Bodhisattva Mahāmati said to the Buddha: "World-Honoured One! As the World-Honoured One said: 'If a man or woman commits the five deeds of immediate retribution (ānantarya), they do not enter the Avīci hell.' World-Honoured One! How can a man or woman commit the five deeds of immediate retribution and not enter the Avīci hell?" The Buddha told Mahāmati: "Listen closely, listen closely, and ponder it well; I will explain it for you." Mahāmati said to the Buddha: "Excellent, World-Honoured One! I receive your instruction." The Buddha told Mahāmati: "The five deeds of immediate retribution are killing father and mother, harming an arhat, disrupting the Saṅgha, and maliciously shedding the Buddha's blood. Mahāmati! What is the mother of sentient beings? It is craving, which again takes on a body, accompanied by greed and delight, serving as the mother. Avidyā is established as the father. In the village of sense-bases, severing these two roots is called killing father and mother. When those dormant tendencies do not appear, like the outbreak of rat poison, completely severing them is called harming an arhat. What is disrupting the Saṅgha? It refers to the aggregation and accumulation of aggregates with differing characteristics; completely severing them is called disrupting the Saṅgha. Mahāmati! Not realizing outer intrinsic and common characteristics, with the body of the seven consciousnesses appearing directly from one's own mind, using the uncontaminated evil conceptions of the three liberations to completely sever those seven consciousnesses is what the Buddha calls maliciously shedding the Buddha's blood. If a man or woman performs these immediate actions, they are called the five immediate deeds, and are also called immediate equanimity." The verse says: "Craving-attachment is called the mother, / Avidyā is taken as the father; / The consciousness aware of objects is the Buddha, / The dormant tendencies are the arhats; / The collection of aggregates is called the Saṅgha. / Continuously severing them in sequence / is called the five deeds of immediate retribution, / not falling into the Avīci hell."' Explanation: Regarding 'like the outbreak of rat poison', in the Western regions there is a rat whose bite is extremely poisonous. The poison stays in the body; although the wound heals, when it suddenly encounters the sound of thunder, the wound breaks out again. Dormant tendencies are like this: suddenly encountering the thunder of sensory objects, they become active again. The rest can be understood. Below 'not eliminating ignorance and craving', it explains the meaning of a single harmonious characteristic (ekasaṅghāta), which is the Subhūti chapter of the Vimalakīrti. Practitioners of the two vehicles eliminate ignorance to obtain illumination, and eliminate craving to attain liberation. Now, thoroughly understanding the single nature, they do not eliminate them, for their very essence is illumination and liberation. Knowing that principle is non-dual is precisely harmonious conformity. Conforming without the characteristic of conformity is true harmony.