大方廣佛華嚴經隨疏演義鈔 52.66

52.66

疏「第五明加所為」等者，然論有二問云何故加？復云何加？以復云何加是徵加相，下文重徵，故此不釋。疏「義雖兼通」者，以自利中有善能說法，利他中有習無漏法，則是互有，今通云「從多」。多有二義：一句多；二如善說法亦通二利，今取自利之能故，故分二利。略有四門：一就行體，六度等行以為自利，四攝等行以為利他。二就行益，六度四等成之在己皆名自利，勸人修起盡名利他。三約修說自他二利，自分所成可用化人皆名利他，勝進分中一切行德修之未熟未任化他唯可自習名為自利，如下第九地法師方便中說。四就義門以分自他，諸行皆同一體互相助成，自利門說皆成自利，利他門說無不利他。今就第四，故云兼通，從多說耳。文有二十句，分二：初十依自利、後十依利他。前中二：初直釋經文、二通會本末。前中又二：初釋總、二釋別。總中二：初會二經同異，可知；二正釋經文。二初，總標三義，可知；二別釋三義。分三：初所被機中、言「被何等機」者，徵也；二釋經一切菩薩，先舉論可知；從「此通二類」下，疏釋，然其分位，略有二種：一信、二證。趣證方便，決定名信，正得云證。若大位以分，地前名信，地上名證。故下論云「已入初地非信地攝」，即疏初意。若通相說，地前地上皆有未得名信、已得名證。「今此菩薩為信非證」，即疏後意。於後意中，疏文有二：先標舉立理，可知；後「以攝論中」下，引證。於中二：先引《攝論》意言之義，已見上文。即是意識依名言分別，故是地地加行，非正證也。「通四位」者，五位之中唯除究竟耳。後「下釋所入」下，引當論證。

Regarding the Commentary's statement: 'Fifth, clarifying the purpose of empowerment' and so forth: now, the Śāstra has two questions: 'Why empower?' and 'Again, how to empower?' Because 'again, how to empower' inquires into the characteristics of empowerment, and the text below re-examines it, it is not explained here. As for the Commentary's statement: 'Although the meaning applies to both,' this is because within self-benefit there is being adept at expounding the Dharma, and within benefiting others there is practicing uncontaminated dharmas; thus they exist reciprocally, and now it is generally spoken of as 'taking the predominant.' 'Predominant' has two meanings: first, the clauses are numerous; second, just as being adept at expounding the Dharma also pertains to both benefits, now taking the capacity for self-benefit, it therefore divides into the two benefits. There are briefly four gates: 1. With respect to the essence of the practices: practices such as the six perfections are taken as self-benefit, and practices such as the four means of embrace are taken as benefiting others. 2. With respect to the benefit of the practices: perfecting the six perfections and the four [immeasurables] within oneself are all called self-benefit; encouraging others to cultivate and arouse them are all called benefiting others. 3. Explaining the two benefits of self and other in terms of cultivation: what is accomplished in one's own stage and can be used to transform others is all called benefiting others; all the virtues of practice in the stage of superior advancement that are cultivated but not yet mature, not yet competent to transform others and only suitable for self-cultivation, are called self-benefit, as explained below under the upāya of the Dharma master in the ninth bhūmi. 4. Dividing self and other with respect to the doctrinal gates: all practices share the same single essence and mutually assist one another; when explained through the gate of self-benefit, all become self-benefit; when explained through the gate of benefiting others, there is nothing that does not benefit others. Here it relies on the fourth; hence it says 'applies to both,' speaking according to what is predominant. The text has twenty clauses, divided into two: the first ten rely on self-benefit, and the subsequent ten rely on benefiting others. In the former part, there are two: first, directly explaining the sūtra text; second, comprehensively harmonizing root and branch. In the former, there are again two: first, explaining the general; second, explaining the specific. In the general, there are two: first, harmonizing the similarities and differences of the two sūtras, which is understandable; second, directly explaining the sūtra text. In the second part, it first generally indicates the three meanings, which is understandable; second, it separately explains the three meanings, dividing into three: first, regarding the capacity addressed, the words 'addressed to what kind of capacity?' are an inquiry; second, explaining the sūtra's 'all bodhisattvas,' it first cites the Śāstra, which is understandable; from 'this encompasses two classes' downward, the Commentary explains it. However, regarding their stages, there are briefly two kinds: first, faith; second, realization. The upāya directed toward realization is determinately called faith; the direct attainment is called realization. If divided according to great stages, before the bhūmis is called faith, and above the bhūmis is called realization. Therefore, the Śāstra below says: 'Having entered the first bhūmi, it is not subsumed under the stage of faith,' which is the Commentary's first meaning. If spoken of generally, both before the bhūmis and above the bhūmis have what is not yet attained called faith, and what is already attained called realization. 'These bodhisattvas are now of faith and not of realization' is the Commentary's second meaning. In the second meaning, the Commentary's text has two parts: first, indicating and establishing the principle, which is understandable; afterwards, from 'Because in the Mahāyānasaṃgraha' downward, it cites proof. Therein are two: first, citing the Mahāyānasaṃgraha's meaning of mental speech, which has already appeared in the text above. That is, the mental consciousness conceptualizes based on names and words; hence it is the preparatory application for each bhūmi, not direct realization. 'Encompassing four stages' means that among the five stages, only the ultimate stage is excluded. Afterwards, from 'Below, explaining what is entered' downward, it cites the present Śāstra as proof.