大方廣佛華嚴經隨疏演義鈔 54.6

54.6

疏「二與堪辯」，此論標名。「分別法相」下，疏以論意會經。由解法相故，能正說解故名堪，正故名淨。從「論云」下，別示堪相。解此四事，名解法相，故堪說法。於中二：先舉論正釋；後「此言緣者」下，疏釋論文。於中三：初取意略釋；次「然其此四」下，略指二經；後「今依雜集」下，引論正釋。於中二：先正釋、後「而彼經論」下明其次第。疏「所應成義者謂自體差別」者，即聲為自體，常無常等而為差別。又色是自體，形色、顯色、表無表等而為差別。言「現量等」者，等取比量、聖言量。「不違立宗等言」者，等取於因。因唯一字，何故不言不違宗因？今等取言，云何等言？如云聲是有法定無常故。宗法。因云從緣生故。此言既多，今立宗等言四字攝之，故云等言。疏「如火能燒等」者，此釋自相，下釋共相。

Regarding the Commentary's phrase 'The second, bestowing capable eloquence': this is the name established by the treatise. From 'distinguishing the characteristics of dharmas' onward, the commentary harmonizes the sūtra with the intent of the treatise. Because of understanding the characteristics of dharmas, one is able to explain them correctly; understanding is called 'capable,' and correctness is called 'pure.' From 'The treatise says' onward, it specifically demonstrates the characteristics of capability. Understanding these four matters is called understanding the characteristics of dharmas, and therefore one is capable of expounding the Dharma. Therein are two parts: first, citing the treatise to explain correctly; second, from 'Here, the word "pratyaya"' onward, the commentary explains the text of the treatise. Therein are three parts: first, capturing the meaning with a brief explanation; next, from 'However, these four' onward, briefly pointing to two sūtras; and finally, from 'Now relying on the Abhidharma-samuccaya' onward, citing the treatise to explain correctly. Within that are two parts: first, the correct explanation; next, from 'Yet those sūtras and treatises' onward, clarifying their sequence. Regarding the Commentary's phrase 'The meaning to be proven refers to the distinction of the intrinsic entity': sound is the intrinsic entity, and impermanence and permanence are the distinctions. Furthermore, form is the intrinsic entity, while shape-form, color-form, revealing, non-revealing, and so on are the distinctions. The words 'direct perception, etc.' include inference and testimony of the noble ones. The words 'not contradicting the thesis stated, etc.' include the reason. The reason is just a single word; why does it not say 'not contradicting the thesis and reason'? Now, including 'words', what are the 'etcetera words'? For instance, saying 'Sound is the locus (dharmin), necessarily impermanent' is the thesis. The reason says, 'because it arises from conditions.' Since these words are numerous, the four characters 'words stating the thesis, etc.' subsume them, hence it says 'etcetera words.' Regarding the Commentary's phrase 'Just as fire is able to burn, etc.': this explains the specific characteristic (svalakṣaṇa); below, it explains the universal characteristic (sāmānyalakṣaṇa).