大方廣佛華嚴經隨疏演義鈔 54.64

54.64

疏「別歎淨覺有二」下，釋此別句。疏文有三：初開章總釋；二「初中由有」下，依章別釋；三「然念智」下，會通違妨。疏「一雜覺」者，常等四倒，思求名覺。穢濁之心，目之為雜。「以四念為治」者，觀身不淨等能治淨倒等。疏「二雜覺因」者，想心見倒，能生四倒，名雜覺因。憶想分別，即三倒也。憶是心倒，想是想倒，分別是見倒。令心亦倒不能見如，妄取染淨因果相故。「謂隨名相轉」下，即疏釋論。由不了如，故隨名相；若得如智，斯倒自亡。疏「離慳嫉過」者，悋法為慳，忌勝為嫉，正是說法之過。三善根中無貪在初，瞋為菩薩大障，故論舉瞋等貪。「說法懈怠」者，有人雖無慳嫉，而墮開演故。疏「無不樂說」者，有人雖勤而無巧慧，凡所言說令他不樂故。此不樂之言，乃屬於他，亦可屬自。若爾，何異不懈怠耶？謂復有人心勤欲說，無有辯才，故不樂說。疏「然念智正為治雜覺」等者，第三通妨難也。謂有問言：雜覺是過，有念智等即得名離。慳嫉是過，功德具等豈非能治，何以前覺偏名攝治，此離慳等為離過耶？故為此通。前由先有雜覺故，修念智治之。此先無貪等，自無慳嫉，故別立名。前猶以藥治病，後猶內有妙藥，眾病不生，故有二別。又遠公釋云「念智內德，對治義顯。不貪無失，離過義彰。」故有隱顯，理實具通。

Regarding the commentary's "Separately praising pure awareness has two" below: it explains these particular lines. The commentary text has three parts: first, opening the section and generally explaining; second, from "In the first, because there are" below, separately explaining according to the section; third, from "However, mindfulness and wisdom" below, reconciling difficulties and objections. Regarding the commentary's "1. Defiled awareness": the four inversions of permanence and so forth—conceptualizing and seeking is called awareness. A defiled and turbid mind is termed defiled. Regarding "Using the four applications of mindfulness as the antidote": contemplating the impurity of the body and so forth can counter the inversion of purity and so forth. Regarding the commentary's "2. Causes of defiled awareness": the inversions of perception, thought, and view can give rise to the four inversions, and are called the causes of defiled awareness. Recollective conceptualization and discrimination are precisely the three inversions: recollecting is the inversion of thought, conceptualizing is the inversion of perception, and discriminating is the inversion of view. They cause the mind to also be inverted and incapable of seeing suchness, falsely grasping the characteristics of defiled and pure causes and effects. From "It means revolving in accordance with names and signs" below: this is the commentary explaining the Śāstra. Due to not understanding suchness, one revolves in accordance with names and signs; if one attains the cognition of suchness, these inversions will vanish naturally. Regarding the commentary's "Free from the faults of stinginess and jealousy": withholding the Dharma is stinginess, and begrudging superiority is jealousy; these are precisely the faults of explaining the Dharma. Among the three wholesome roots, non-greed comes first; hatred is a great obstacle for bodhisattvas, so the Śāstra cites hatred alongside greed. Regarding "Indolence in explaining the Dharma": this refers to someone who, although free from stinginess and jealousy, falls into neglect regarding unfolding and expounding. Regarding the commentary's "Free from joylessness in speaking": this refers to someone who, although diligent, lacks skillful wisdom, so that whatever they say causes others to find no joy in it. This phrase "joylessness" pertains to others, but can also pertain to oneself. If so, how does it differ from non-indolence? It refers to another person whose mind is diligent and desires to speak, but lacking eloquence, takes no joy in speaking. Regarding the commentary's "However, mindfulness and wisdom directly counter defiled awareness" and so forth: this is the third [part], resolving objections and difficulties. That is, someone might ask: Defiled awareness is a fault, and having mindfulness, wisdom, and so forth brings the designation of freedom [from it]. Stinginess and jealousy are faults; can the completeness of virtues and so forth not be the counteragent? Why is the former awareness uniquely called subsuming the counteragent, while this freedom from stinginess and so forth is called freedom from faults? Hence this resolution is made: Earlier, because defiled awareness pre-existed, one cultivated mindfulness and wisdom to counter it. Here, because non-greed and so forth pre-exist, stinginess and jealousy are naturally absent, hence different names are established. The former is like using medicine to treat an illness; the latter is like having wondrous medicine within so that myriad illnesses do not arise—hence there are two distinctions. Furthermore, Master Huiyuan explained: "Mindfulness and wisdom are internal virtues, where the sense of counteragent is evident. Non-greed has no deficiency, where the sense of freedom from fault is apparent." Thus there are implicit and explicit aspects, while in principle and actuality they are completely pervasive.