大方廣佛華嚴經隨疏演義鈔 55.16

55.16

疏「即勝鬘三種正智中仰推智」者，彼經「勝鬘白佛言：『云何三種善男子善女人？於甚深法義離自毀謗，生大功德入大乘道。何等為三？謂若有善男子善女人，自成就甚深法智。若善男子善女人，成就隨順法智。若善男子善女人，於諸深法不自了知，仰推世尊，非我境界唯佛所知，是名善男子善女人仰推如來智。除此諸善男子善女人已，餘諸眾生於諸深法，堅著妄說違背正法，習諸外道腐敗種子，當以王力及天龍鬼神力而調伏之。』」疏「所信是何」下，釋佛勝智字。於中有四：初明地智得佛智所以；二「佛智有二」下，開義別釋；三「即法華」下，證成勝義；四「於此」下，對能結所。二中有四對義，共成一義，謂一前是菩提實智、後是化生權智；二前是自行、後是利他；三前是證道、後是教道；四前實智稱性無分量、後權智則差別有隱顯。說權為實，則隱實施權；說權為權，則權實皆顯。其無邊種種，即是論文。由佛菩提無有邊故，故佛化生所說法門種種差別。疏「即是法華」下，第三證成勝義。即〈方便品〉初云「爾時世尊從三昧安詳而起，告舍利弗：『諸佛智慧甚深無量，其智慧門難解難入。』」論釋云「諸佛智慧，即證甚深。其智慧門，則阿含甚深故。」此二句即佛教證二道，故古人云：「二深先唱，警察群座之心是也。」彼經自釋如來知見廣大深遠，即實智也。如來方便知見波羅蜜皆已具足，即權智也。所以難解者，一當體深故、二權實隱顯故，故云唯有諸佛乃能知之。下廣文云「諸佛隨宜說法，意趣難解」，即智慧門難入也。「唯以一大事因緣故出現於世」，即智慧甚深也。昔不言三，是方便故，方便門閉。今云三乘，是方便門開。開則見實，故彼經云「此經開方便門，示真實相」故。方便門如蓮之華，真實相者如華之蓮。此華不有則已，有則華實雙含。此經不說則已，說則權實雙辨。一經唯為說佛智慧故。彼文云「說佛智慧故，諸佛出於世。」以佛智慧不離教證權之與實，故說二深。即以略示《法華經》宗。此二亦即《淨名經》中「智度菩薩母，方便以為父，一切眾導師，無不由是生。」故地智二道徹果海之二深，是所信也。四「於此二深皆能信故」，結成信義。疏「心地即二空真理所依之事謂唯識相」者，出義體性也。言所依之事者，明非能依理，理即無我故。言唯識相者，則顯非唯識性，唯識性即二無我理，二無我理即勝義諦。故《唯識》云「此諸法勝義，亦即是真如，常如其性故，即唯識實性。」此分性相二門不同，即此心地便是無我事理，非異非一。故是此所信。次「論云」下，論釋心地通於二類。初即第八識；二「又隨心」下，次即通七識及八識所緣之境。言「內外境界」者，六識緣六塵即是外境，第七緣第八即為內境。第八識緣三境根身種子即是內境，緣器世間即是外境。又意識亦通緣內外。五識亦有通內外義，故云諸境。而皆名心地者，生成住持義故。依八生於七，七復熏成八。以心變於境，託境而生心，皆得心地名。疏「於此二類」下，總相收束一句之意。

Regarding the commentary's words "that is, the cognition of looking up to and inferring among the three kinds of correct cognition in the Śrīmālādevī-sūtra": that sūtra states, "Queen Śrīmālā addressed the Buddha, saying: 'What are the three kinds of good sons and good daughters who, regarding the extremely profound meaning of the Dharma, are free from self-deprecation and slander, produce great merit, and enter the Mahāyāna path? What are the three? Namely, if there are good sons and good daughters who themselves achieve the profound cognition of the Dharma; if there are good sons and good daughters who achieve the cognition that accords with the Dharma; and if there are good sons and good daughters who do not understand profound Dharmas by themselves, but look up to and infer [it from] the World-Honoured One, [thinking,] "It is not my realm, only the Buddha knows it"—these are called good sons and good daughters who look up to and infer the Tathāgata's cognition. Apart from these good sons and good daughters, other sentient beings cling persistently to false explanations regarding profound Dharmas, contravene the true Dharma, and cultivate the corrupted seeds of the heterodox traditions; they should be subdued by the power of kings and the power of devas, nāgas, ghosts, and spirits.'" Next, regarding the commentary's words "What is it that is trusted in?": this explains the phrase "the Buddha's superior cognition". Within this there are four parts: first, explaining why the cognition of the stages attains the Buddha's cognition; second, beginning with "The Buddha's cognition is of two kinds", distinguishing the meanings and explaining them separately; third, beginning with "namely, the Lotus [Sūtra]", adducing proof to substantiate the superior meaning; fourth, beginning with "Regarding these", correlating the capable with the object and concluding. In the second part there are four pairs of meanings, which jointly form a single meaning: namely, first, the former is the real cognition of bodhi, and the latter is the expedient cognition for transforming beings; second, the former is one's own practice, and the latter is benefiting others; third, the former is the path of realization, and the latter is the path of teaching; fourth, the former real cognition accords with nature and is without measure, while the latter expedient cognition is distinct and has concealment and manifestation. Preaching the expedient as the real conceals the real and displays the expedient; preaching the expedient as the expedient causes both the expedient and the real to be manifest. Its "boundless varieties" refers to the text of the treatise. Because the Buddha's bodhi has no bounds, the Dharma methods preached by the Buddha to transform beings have diverse varieties. Next, regarding the commentary's words "that is, the Lotus [Sūtra]": this is the third part, adducing proof to substantiate the superior meaning. Namely, the beginning of the "Expedient Means" chapter says: "At that time the World-Honoured One calmly arose from samādhi and addressed Śāriputra: 'The wisdom of the Buddhas is profoundly deep and measureless. Its gate of wisdom is difficult to understand and difficult to enter.'" The treatise explains: "'The wisdom of the Buddhas' refers to the profundity of realization. 'Its gate of wisdom' refers to the profundity of the scriptures (āgama)." These two phrases are the two paths of the Buddha's teaching and realization. Hence the ancients said: "Proclaiming the two profundities first is to alert and awaken the minds of the entire assembly." That sūtra itself explains: "The Tathāgata's knowledge and vision are vast, profound, and far-reaching"—this is the real cognition; "The Tathāgata has fully perfected the pāramitās of upāya, knowledge, and vision"—this is the expedient cognition. The reason why they are difficult to understand is: first, their intrinsic essence is profound; second, the expedient and the real conceal and manifest. Therefore it says that only Buddhas can know it. The subsequent expanded text says: "The Buddhas preach the Dharma according to what is suitable, yet their intent is difficult to understand"—this is the gate of wisdom being difficult to enter; "It is solely for the sake of the one great cause that they appear in the world"—this is the wisdom being profoundly deep. Formerly, not speaking of the three was due to expedient means, so the gate of expedient means was closed; now, speaking of the three vehicles opens the gate of expedient means. When it is opened, one sees the real. Therefore that sūtra says: "This sūtra opens the gate of expedient means and reveals the characteristic of the real." The gate of expedient means is like the flower of the lotus, and the characteristic of the real is like the lotus fruit within the flower. If this flower does not exist, that is all; but once it exists, it contains both flower and fruit. If this sūtra is not preached, that is all; but once preached, both the expedient and the real are delineated. The entire sūtra is only for the sake of preaching the Buddha's wisdom. That text says: "It is for the sake of preaching the Buddha's wisdom that the Buddhas appear in the world." Because the Buddha's wisdom is not separate from teaching and realization, the expedient and the real, it speaks of the two profundities, thereby briefly showing the central tenets of the Lotus Sūtra. These two are also what the Vimalakīrtinirdeśa-sūtra refers to: "The perfection of wisdom is the mother of the bodhisattvas, and upāya is their father; among all guides of the world, there are none who are not born from them." Therefore, the two paths of the cognition of the stages completely reach the two profundities of the fruit-ocean; this is what is trusted in. In the fourth part, "Because one can have faith in these two profundities", it concludes the meaning of faith. Regarding the commentary's words "The mental ground refers to the phenomenal phenomena on which the true principle of the twofold emptiness relies—that is, the characteristics of consciousness-only": this brings forth the essence of the meaning. Stating "phenomenal phenomena on which it relies" clarifies that it is not the principle that relies on them, for principle is selflessness. Stating "the characteristics of consciousness-only" reveals that it is not the nature of consciousness-only; the nature of consciousness-only is the principle of twofold selflessness, and the principle of twofold selflessness is the ultimate truth. Hence the Vijñaptimātratāsiddhi says: "This ultimate truth of all phenomena is also tathatā, because it is eternally like its nature; that is the real nature of consciousness-only." This distinguishes the two differing approaches of nature and characteristics: this very mental ground is the phenomena and principle of selflessness, neither different nor identical. Hence it is what is trusted in here. Next, beginning with "The treatise states": the treatise's explanation of the mental ground encompasses two categories. The first is the eighth consciousness; the second, beginning with "Moreover, according to the mind", encompasses the seven consciousnesses and the objects cognized by the eighth consciousness. As for "internal and external sensory realms", the six consciousnesses cognizing the six dusts are external realms, and the seventh cognizing the eighth is the internal realm. The eighth consciousness cognizing the three realms—the sense faculties, physical body, and seeds—is the internal realm, while cognizing the receptacle world is the external realm. Furthermore, the mental consciousness also generally cognizes both internal and external. The five consciousnesses also possess the meaning of encompassing both internal and external; hence it says "all realms". They are all called the "mental ground" because of the meaning of generation and maintenance: relying on the eighth, the seventh is produced, and the seventh in turn perfumes and forms the eighth; because mind transforms into realms, and relying on realms mind is produced, they all receive the name "mental ground". Next, beginning with "Regarding these two categories", the commentary brings together the meaning of the single line in a general synthesis.