大方廣佛華嚴經隨疏演義鈔 54.60

54.60

疏「道大兼亡」下，第二相因分別，相躡起故。道微則自濟，道大則兼亡。亡字無心，此訓無也，兼於無道之人。故《論語》云「夷狄之有君，不如諸夏之亡也。」若加於心，「兼忘」兩字出於《莊子》，意於自他兩忘。若人相忘於道術，魚相忘於江湖。雖有深意，非此所用。疏「為順請主此眾堪聞，言不虛」者，此第二家，因第一家起也。謂初剛藏云「法深難受故止不說」，次解脫月歎眾堪聞，請云「此眾無諸垢，志解悉明潔」等。眾若不請，則非堪聞，今解脫月此言虛謬，故大眾請則言不虛。疏「為成請者，如來護念而生信受，言有徵」者，即第三請，亦躡第一家生。謂解脫月末後雙歎人法，請云「佛子願承佛神力，分別說此不思議法。此人當得如來護念而生信受。何以故？說十地時法應如是得佛護念。得護念故，於此智地能生勇猛。」即其文也。為成此言故，有第三如來加請，文云「若為善逝力所加，當得法寶入其心。」即護念生信，言有徵也。疏「此約因請生請」者，總結上意。「亦是次第」者，此中正顯三家所以，下文方說三家次第。今此所以兼於次第，故致「亦是」言耳。

From the commentary’s "When the Dao is great, it encompasses even those who lack it" downward is the second: discrimination of mutual dependence, because they arise succeeding one another. When the Dao is slight, one saves only oneself; when the Dao is great, it encompasses even those who lack it. The character wang 亡 lacks the heart-radical; this is glossed as "lacking," encompassing people who lack the Dao. Therefore the Analects says: "The barbarians having rulers is not as good as the Xia states lacking them." If one adds the heart-radical, the two characters "jianwang 兼忘" (simultaneously forgetting) originate from the Zhuangzi, meaning mutual forgetting of self and other. Just as people forget each other in the Dao and arts, fish forget each other in the rivers and lakes. Although it has a profound meaning, it is not used here. Regarding the commentary’s "In order to accord with the requester's [statement that] this assembly is capable of hearing, so that his words are not in vain": this second party arises due to the first party. That is, first Vajragarbha said, "The Dharma is profound and difficult to accept, so I cease and will not expound"; next Vimukticandra praised the assembly as capable of hearing, requesting with the words: "This assembly is free of all defilements, their aspirations and understanding are completely clear and pure," and so forth. If the assembly did not request, they would not be capable of hearing, and these words of Vimukticandra would now be false and erroneous; therefore, because the great assembly requests, his words are not in vain. Regarding the commentary’s "In order to fulfill the requester's [statement that] by the Tathāgata's mindful protection they will generate faith and acceptance, so that his words have proof": this is the third request, which also arises following the first party. That is, Vimukticandra at the very end praised both person and Dharma, requesting: "O son of the Buddha, we pray that relying on the Buddha's spiritual power, you will discriminate and expound this inconceivable Dharma. These people will receive the Tathāgata's mindful protection and generate faith and acceptance. Why? When the ten grounds are expounded, the Dharma should naturally be like this, receiving the Buddha's mindful protection. Because they receive mindful protection, they will be able to generate vigor toward this ground of cognition." This is the text. To fulfill these words, there is the third request with the Tathāgata's empowering aid, the text stating: "If supported by the power of the Sugata, the Dharma jewel will enter their hearts." This is the mindful protection generating faith, so his words have proof. The commentary’s "This is in terms of requests giving rise to requests" generally concludes the above meaning. "It is also the sequence": here it directly reveals the reasons for the three parties; only in the text below does it explain the sequence of the three parties. Because these reasons now also encompass the sequence, he adds the words "it is also."