大方廣佛華嚴經隨疏演義鈔 52.68

52.68

疏「既是佛因」下，疏釋經文。佛法有二義故，一是佛因法；二是佛所證法，同證如故。從「心言路絕」釋不思議，謂言語道斷、心行處滅故，前文已具。然遠公云：「歎勝之辭也。據法望情，名不思議，以其法外本無情故。其義云何？情相之興原由妄想，妄想故便有相生，以依相故復起心想，隨名取實即是覺觀，依此覺觀便起言說，既言說已復起心想取所說法。此即言語以之為道、心以為行，於是心想熾然不息。今契法實，滅除妄想，相即不生，相不生故立名心滅。名心滅故名即不生，名不生故覺觀不起，覺觀不起故言說隨亡，言說亡故不復依言取於所說。不取說故，言語道斷心行處滅，心行滅故名不思議。以法出情心言不及，故不思議。今就情望法，故不可思議。」釋曰：言雖繁重，亦有理在。

Regarding the Commentary's text from 'Since it is the cause of Buddhahood' downward, the Commentary explains the sūtra text. Because the Buddha-Dharma has two meanings: first, it is the Dharma that is the cause of Buddhahood; second, it is the Dharma realized by the Buddha, because they identically realize tathatā. From 'the paths of mind and speech are severed' it explains inconceivable, meaning that the path of words is cut off and the locus of mental activity is extinguished, as already detailed in the previous text. However, Master Yuan said: 'This is an expression praising superiority. Viewing emotional cognition from the standpoint of the Dharma, it is called inconceivable, because originally there is no emotional cognition outside of the Dharma. What is its meaning? The arising of emotional characteristics originates from false thinking; because of false thinking, characteristics are produced; because of relying on characteristics, mental thoughts arise again; grasping reality according to names is vitarka and vicāra; relying on this vitarka and vicāra, words and speech then arise; having spoken words, mental thoughts arise again, grasping the Dharma that was expounded. This means that words and speech serve as the path, and the mind serves as the activity; thereupon mental thoughts blaze without ceasing. Now, tallying with the reality of phenomena, false thinking is eradicated, and characteristics are not produced; because characteristics are not produced, the mind that establishes names is extinguished. Because the mind of names is extinguished, names are not produced; because names are not produced, vitarka and vicāra do not arise; because vitarka and vicāra do not arise, words and speech accordingly perish; because words and speech perish, one no longer grasps what is expounded based on words. Because one does not grasp what is expounded, the path of words is cut off and the locus of mental activity is extinguished; because mental activity is extinguished, it is called inconceivable. Because the Dharma transcends emotional cognition and is beyond mind and words, it is inconceivable. Here it is viewed from emotional cognition toward the Dharma; therefore, it is inconceivable.' The commentary says: Although his words are intricate and layered, the principle is present.