大方廣佛華嚴經隨疏演義鈔 51.21

51.21

疏「夫法施者」，亦古德意。然各二句，今各舉一。彼云：一則發之以智慧，為生解之妙方。二則化之以多人，作津濟之弘躅。三則為起行之根本，實倚仗之良詮。四則為入聖之階漸，標引道之要津。疏略以摘其語用，故不指古人，下引則全是。疏「今不生於化」者，即《金剛三昧經》云「若化眾生，無生於化；不生無化，其化大焉。」上兩句遮過，下兩句成德，今但要成德耳。疏「示果寶渚」者，即《法華．化城喻品》云「譬如五百由旬險難惡道，曠絕無人怖畏之處。若有多眾欲過此道至珍寶處，有一導師聰慧明達，善知險道通塞之相，將導眾人欲過此難。」釋曰：五百由旬，眾釋云云，今依生公。三界途阻，二乘路險，此五百是菩薩惡道，甚難過也。眾人即發菩提心欲求佛智，以為寶渚。如來以況導師。故下經云「我亦復如是，為一切導師。既知是息已，引入於佛慧。」佛慧即寶，亦喻涅槃，於理無失。以會相門菩提涅槃無二體故，故疏雙合果道，即菩提涅槃。疏「有始有卒者其唯聖人乎」，即《論語》第十以世人靡不有初，鮮克有終，唯聖人能有始終耳。亦由乾卦知進退存亡，而不失其正者，其唯聖人乎。疏「然廣等四心」下，解妨，可知。四心已見第八迴向。

In the Commentary, "Now the gift of Dharma..." also reflects the thought of ancient worthies. However, each had two phrases, and now only one of each is cited. They stated: first, that expressing it with wisdom is the wondrous method for giving birth to understanding; second, that transforming many people with it serves as a vast track for ferrying across; third, that it serves as the root for undertaking practice, being indeed a dependable superior teaching; fourth, that it serves as the gradual steps for entering the noble [state], marking the vital crossing to guide along the path. The Commentary briefly extracts their words for use, and therefore does not cite the ancient masters by name, whereas the citations below follow them completely. In the Commentary, "now does not give birth in transforming" derives from the *Vajrasamādhi-sūtra*, which says: "If you transform sentient beings, have no birth in transforming; when not giving birth there is no transformation, then that transformation is great indeed." The first two lines ward off faults, and the latter two lines establish virtue; here it is only desired to establish virtue. In the Commentary, "showing the isle of jewels of the fruit" is from the "Parable of the Conjured City" chapter in the *Lotus Sūtra*, which says: "It is like a perilous and difficult bad road of five hundred yojanas, desolate, devoid of people, and terrifying. If there were a large crowd wishing to cross this road to reach a place of precious jewels, there is a guide who is clever, wise, and perspicuous, skilled in knowing the features of what opens and blocks the dangerous path, who leads the crowd wishing to cross this difficulty." Commentary: Regarding the five hundred yojanas, the various explanations are diverse; here we rely on Master Daosheng. The pathways of the three realms are obstructed, and the roads of the two vehicles are perilous; these five hundred are the bad paths of the bodhisattva, exceedingly difficult to cross. The crowd represents those who bring forth the bodhicitta wishing to seek the Buddha's wisdom, which is taken as the isle of jewels. The Tathāgata is compared to the guide. Hence the sūtra below says: "I too am like this, serving as a guide for all. Having known that they are rested, I lead them into the Buddha's wisdom." The Buddha's wisdom is the jewel, and also allegorizes nirvāṇa, which is without error in principle. For in the gate of synthesizing characteristics, bodhi and nirvāṇa do not have two different essences; hence the Commentary joins both the fruit and the path, namely bodhi and nirvāṇa. In the Commentary, "Only the sage, perhaps, has both beginning and end?" refers to the tenth chapter of the *Analects*, noting that worldly people seldom fail to have a beginning, yet few can bring things to an end; only the sage can have both beginning and end. It also derives from the *Qian* hexagram: knowing advancement and retreat, survival and demise, yet not losing what is correct—is this not only the sage? In the Commentary, from "However, the four minds including 'vast'..." downward, resolving difficulties, which can be understood. The four minds have already appeared in the eighth pariṇāmanā.