大方廣佛華嚴經隨疏演義鈔 51.25

51.25

疏「若彼潤玉」等者，涅者水中黑泥，緇者黑色。謂若玉在泥中，千載不黑。疏「法華云彼國」等者，即第二經〈譬喻品〉中授舍利弗記云「其劫名大寶莊嚴。何故名曰大寶莊嚴，其國中以菩薩為大寶故。」疏「楚魏之朝」等者，其文出《論語》。疏「若言嚴事過者」，然嚴事即是所成，謂座旛幢蓋等百事。其寶香華鬘等即是能成，能成如金銀銅鐵泥木等。所成如以金為佛菩薩華鬘等百事，以銀為百事亦然。能成有十一，各各能成所成百事。今云「若嚴事已過者，則不應言皆如寶莊嚴」者，寶嚴有百事，今過百倍即成一萬，何言如寶？如寶但有百事耳。下引晉經，即是能成為百，如金銀銅鐵等為百事耳。故云即以香等為百事等，是能成故。言「過此倍之三字譯者不妙」者，謂但列香等百事，何要過此百倍之言？以無可過故。若過寶嚴事百倍，則有可過。次云「若別理通者」，為順今經，故欲令過前嚴事百倍，則有萬矣。而亦文不便，故應迴過此百倍向寶莊嚴下，則能成唯十一，所成各萬，則成十一萬。兼前一百，有十一萬一百嚴事。疏「體用理量俱無障」者，理量即如理智、如量智。《佛地論》第三亦名二修：一如理修、二如量修。世間所知唯有二種：一人、二法。若能通達此二空者，則永證得真如實際，是故名為理量（總釋二修）。如理修者，不壞人法，如此人法本來妙極寂靜為性，故無增無減、離有離無。寂靜相者，自性清淨法本來無生，淨心不執，名為滅諦。是心有自性清淨及煩惱惑障，如此兩法，無漏界中善心惡心獨自行故。於一念中兩心不相應故，乃至如此而知，名如理知（別釋初修會歸理智）。如量修者。究竟窮達一切境界。名如量智。若見一切眾生乖如境智則成生死。若符境智則得涅槃。一切如來法。以是義故。名為如量（別釋量智。即第二修也）。至初地菩薩得此二智，以通達遍滿法界理故，生死涅槃二法俱知（二智起種也）。又此兩智是自證知見，由自得解，不由他得。但自得證知，名自證知見（明自證非他也）。又此智有二種相：一者無著、二者無礙。言無著者，見眾生界自性清淨，名為無著，是如理智相。無礙者，能通達觀無量無邊界，故是如量智相（二智相別）。又此二智復有二義，如理智為因、如量智為果。言如理為因者，能作生死及涅槃因。如量智為果者，由此智故，知於如是真俗等法具足成就（因果義別）。又如理智是清淨因，如量智是圓滿因。清淨因者，由如理智，三惑寂滅。圓滿因者，由如量智，三德圓滿（二因不同）。釋曰：前文頻有理量二智，此方廣釋。第五會竟。

Regarding the commentary's "Like jade bathed [in mud]" and so forth: nie means black mud in water, and zi means the colour black. This means that if jade is in the mud, it does not blacken even after a thousand years. Regarding the commentary's "The Lotus Sūtra says 'that land'" and so forth: this is in the second fascicle, the "Parable Chapter", where conferring prediction upon Śāriputra it says: "That kalpa is named 'Great Jewel Adornment'. Why is it named Great Jewel Adornment? Because in that land, bodhisattvas are taken as the great jewel." Regarding the commentary's "The courts of Chu and Wei" and so forth: this passage comes from the Analects. Regarding the commentary's "If one says the adornments surpass": adornments are what is produced, meaning the hundred items such as seats, banners, pennants, and canopies. The jewels, incenses, flowers, and garlands are what produces them, like gold, silver, copper, iron, clay, wood, and so forth. What is produced is like using gold to make the hundred items such as flowers and garlands for the buddhas and bodhisattvas, and likewise for silver making the hundred items. There are eleven producers, each able to produce its hundred produced items. Now saying: "If the adornments had already surpassed, one ought not to say 'all are adorned as with jewels'": the jewel adornments have a hundred items; now surpassing them a hundredfold makes ten thousand; why say "as with jewels"? For "as with jewels" has only a hundred items. The Jin sūtra cited below takes the producers as a hundred, like gold, silver, copper, iron, and so on making a hundred items; hence it says "using incenses and so forth as a hundred items," because they are producers. Regarding "the three characters guo ci bei ('surpassing this by double/fold') are not well translated": this means that when one merely lists the hundred items of incense and so forth, why would one need the words "surpassing this a hundredfold"? Because there is nothing to surpass. If one surpasses the jewel-adornment items a hundredfold, then there would be something to surpass. Next, saying "If an alternative principle is made coherent": in order to accord with the present sūtra, one wishes to have it surpass the previous adornments a hundredfold, which then makes ten thousand. But the text is also awkward; therefore, one should shift "surpassing this a hundredfold" beneath "jewel adornments", so that the producers are only eleven, and what is produced is ten thousand each, making one hundred and ten thousand; combined with the previous hundred, there are one hundred and ten thousand one hundred adornments. Regarding the commentary's "Both essence and function, principle and measure, are unobstructed": "principle and measure" are the cognition according with principle (yulǐ-zhì) and the cognition according with measure (yùliàng-zhì). The Buddhabhūmi-śāstra, fascicle three, also calls them the two cultivations: first, cultivation according with principle; second, cultivation according with measure. What is known in the world comprises only two kinds: first, persons; second, dharmas. If one can penetrate these two emptynesses, one eternally realizes the tathatā and the bhūtakoṭi; therefore they are named principle and measure. (This generally explains the two cultivations.) As for cultivation according with principle: not destroying persons and dharmas, such persons and dharmas originally have profound, supreme quiescence as their nature; hence they neither increase nor decrease, and are free from being and non-being. As for the characteristic of quiescence: the dharmas of intrinsically pure nature are originally unproduced; the pure mind does not grasp, which is called the noble truth of cessation. This mind has intrinsic purity as well as defilement, delusion, and hindrances; these two dharmas act independently as good minds and evil minds within the undefiled realm; because within a single thought-moment the two minds do not correspond, up to knowing in this manner, it is called cognition according with principle. (This separately explains the initial cultivation, reconciling it with cognition of principle.) As for cultivation according with measure: ultimately exhausting and penetrating all objects of cognition is called cognition according with measure. If one sees that all sentient beings diverge from the object and cognition of suchness, this constitutes saṃsāra; if they correspond with the object and cognition, they attain nirvāṇa; because of this meaning for all the dharmas of the Tathāgata, it is called "according with measure". (This separately explains the cognition of measure; this is the second cultivation.) Arriving at the first bhūmi, a bodhisattva attains these two cognitions; because of penetrating the principle that pervades the dharmadhātu, they know both dharmas of saṃsāra and nirvāṇa. (This explains the genesis of the two cognitions.) Furthermore, these two cognitions are personally realized knowledge and vision: because of attaining understanding by oneself and not attaining it through another, merely attaining realization and knowledge by oneself is called personally realized knowledge and vision. (This clarifies that it is self-realization, not from another.) Furthermore, this cognition has two aspects: first, non-attachment; second, non-obstruction. As for non-attachment: seeing the realm of sentient beings as intrinsically pure is called non-attachment; this is the aspect of the cognition according with principle. As for non-obstruction: being able to penetrate and contemplate limitless and boundless realms is the aspect of the cognition according with measure. (This distinguishes the characteristics of the two cognitions.) Furthermore, these two cognitions have two further meanings: the cognition according with principle is the cause, and the cognition according with measure is the fruit. As for "according with principle being the cause": it can serve as the cause of saṃsāra and nirvāṇa. As for "the cognition according with measure being the fruit": due to this cognition, one knows that such dharmas as the ultimate and the conventional are fully accomplished. (This distinguishes the meaning of cause and fruit.) Furthermore, the cognition according with principle is the cause of purity, and the cognition according with measure is the cause of perfection. As for the cause of purity: due to the cognition according with principle, the three delusions are quiescent and extinguished. As for the cause of perfection: due to the cognition according with measure, the three virtues are perfected. (This distinguishes the two different causes.) The commentary says: The preceding text frequently mentioned the two cognitions of principle and measure; here they are extensively explained for the first time. The fifth assembly is concluded.