大方廣佛華嚴經隨疏演義鈔 51.19

51.19

疏「一準無性攝論以難知故」者，即第一論釋阿陀那識甚微細言，論意云深揀世智、細揀聲聞，故論釋甚細云「諸聲聞對難了知，是故不為聲聞等開示此識，彼不求微細一切智故。」釋曰：本論雖但云細，釋有微細之言。辯公亦云：「此等並難知故。」衍法師云：「所知之事幽微，故能知之智微細。」亦難知義也。疏「一緣謂專注一境故不散」者，釋曰：此下成德，翻上諸過，而小不次。一緣成上不散，以善寂成上不亂，以善分別成上不迷，以善住成上不怯怖。疏「識所了境通於善惡」等者，無分別是智，有分別是識。「故晉經」下，證成上義。思議是心地，不思議非心地也。此中心地，不同心地法門。疏「於非心處」下，於中二：初正釋、二揀濫。言「即非心量之心量」者，此有二義。若《楞伽》云「非心之心量，我說為心量」者，此拂迹入玄，謂以非心量為遣心量。若以非心量為是，斯即心量。二者不同上意，謂非心量即不思議之心量者，不礙心量，故引第八迴向證之。住不思議，即非心量，思議不可盡即之心量。以二相即奪，故有下半俱寂滅也。「以心與非心」下，引義證成。疏「不為此釋」下，第二揀濫。人多誤解，情作非情、非情作情故。下又縱云：設言於非心處示生於心亦是非情為情者，既言示生，非真無情，為有情矣。疏今譯以非通二義者，一非法是不善、二是無法。今言無法，則非不善，但有無義。無義自有二意，疏依第二義者，是上非即無物，則法本自無因緣生諸者，全是《仁王》下卷經。然有二義：一本來自空，從緣生故，則同第三義。若《唯識》等，從無至有曰生，自有還無稱滅。則法本從無，因緣生諸。今依第二，義異第三，亦順彼經「須彌巨海俱為灰陽，二儀尚殞國有何常？」生必滅義。若依第三，則從無住本等者，無住即實相異名。疏「名或小異」等者，今當會之。一剎，即第六世界。二眾生，即第二眾生趣。三一切法果報，即第九法。四眾生心，即第五眾生界。五一切說法時，即第八入劫。六法界，即第七法界。七盡虛空界一切三世，亦屬第八入劫。八語言道，即第四菩薩位德，位但假名故。九世間行，即第一世間法。十出世間行，即第三菩薩行德。甚微細十句，結於九門，故一重明，而劫即長時、三世即短時耳。

Regarding the commentary: "First, following Asabhāva's Mahāyānasaṃgraha[-upanibandhana], because it is difficult to know": this refers to the explanation in the first fascicle on the statement that the ādānavijñāna is extremely subtle. The treatise's intent is that "profound" excludes worldly cognition, while "subtle" excludes śrāvakas; hence the treatise's commentary on "extremely subtle" states: "For all śrāvakas it is difficult to comprehend; therefore this consciousness is not revealed to śrāvakas and the like, as they do not seek the subtle omniscient cognition." Commentary: Although the root treatise only says "subtle," the commentary contains the word "extremely subtle." Master Bian also said: "These are all difficult to know." Dharma Master Yan said: "The known object is hidden and subtle; therefore the cognitive wisdom capable of knowing it is extremely subtle." This also has the meaning of being difficult to know. Regarding the commentary: "Focusing on a single condition means focusing exclusively on one object, hence non-distraction": Commentary: Below, this establishes virtues by overturning the preceding faults, though slightly out of order. Focusing on a single condition establishes the above non-distraction; through excellent quiescence it establishes the above non-disturbance; through excellent differentiation it establishes the above non-delusion; through excellent abiding it establishes the above absence of cowardice and fear. Regarding the commentary: "The objects comprehended by consciousness encompass both good and bad," and so on: non-conceptual is wisdom, conceptual is consciousness. Below, "Hence the Jin translation of the sūtra..." proves the above meaning. What can be thought of is the mind-ground; the inconceivable is not the mind-ground. The mind-ground here is not the same as the Dharma gate of the mind-ground. Below, "in places that are not mind": in this there are two parts: first, a direct explanation; second, distinguishing from confusion. As for "it is the mental measure of non-mental measure": this has two meanings. If one takes the Laṅkāvatāra's statement, "The mental measure of non-mind, I declare to be mental measure," this brushes away traces to enter the profound, meaning that one uses "non-mental measure" to dispel mental measure; if one takes non-mental measure to be correct, that very thing is mental measure. Second, not sharing the above meaning, it means that non-mental measure is the inconceivable mental measure, which does not obstruct mental measure; hence it cites the Eighth Dedication as proof. Abiding in the inconceivable is non-mental measure, and what cannot be exhausted by thinking is mental measure. Because the two mutually identify and eliminate, the latter half has "both are quiescent." Below, "Because mind and non-mind..." adduces the principle to substantiate it. Below, "not interpreting it this way": the second part distinguishes from confusion. Many people misunderstand, mistaking the sentient for the insentient and the insentient for the sentient. Below, it further concedes: even if one says that manifesting the generation of mind in places that are not mind is also making the insentient into the sentient, since it says "manifesting generation," it is not truly insentient, but is sentient. The commentary's current translation interprets "non-" as having two senses: first, non-dharma is non-virtuous; second, it is non-existent dharma. Now by saying non-existent dharma, it is not non-virtuous, but simply carries the sense of non-existence. The sense of non-existence naturally has two meanings; the commentary relies on the second meaning, which is the above "non-" meaning non-existent entity, such that "dharmas are fundamentally non-existent and arise through causes and conditions," which is entirely from the lower fascicle of the Benevolent King Sūtra. However, there are two meanings: first, fundamentally empty of itself, because it arises from conditions, which is identical to the third meaning. As in Vijñaptimātratā and the like, going from non-existence to existence is called arising, and from existence reverting to non-existence is called cessation. Thus dharmas fundamentally proceed from non-existence, and causes and conditions produce everything. Now relying on the second, its meaning differs from the third, and also accords with that sūtra's statement: "Sumeru and the great oceans both turn to ash and dust; even the two poles collapse—what permanence is there in the land?" This is the meaning of what arises inevitably ceasing. If one relies on the third, then "from the non-abiding root," etc.: non-abiding is an alternate name for ultimate reality. Regarding the commentary: "The names are perhaps slightly different," and so on: we shall now harmonize them. 1. Land: that is, the sixth, worlds. 2. Sentient beings: that is, the second, destinies of sentient beings. 3. Retribution of all dharmas: that is, the ninth, dharmas. 4. Minds of sentient beings: that is, the fifth, realm of sentient beings. 5. Times of all Dharma teachings: that is, the eighth, entering kalpas. 6. Dharmadhātu: that is, the seventh, dharmadhātu. 7. All three times exhaustively filling empty space: this also belongs to the eighth, entering kalpas. 8. Paths of language: that is, the fourth, bodhisattvas' stages and virtues, because stages are mere nominal designations. 9. Worldly conduct: that is, the first, worldly dharmas. 10. Supramundane conduct: that is, the third, bodhisattvas' practice and virtues. The ten lines of the extremely subtle conclude in the nine gates; hence they are clarified once more, where kalpas are long periods and the three times are short periods.