大方廣佛華嚴經隨疏演義鈔 55.2

55.2

疏「第二歎聽者無過」，疏文有二：先總科、後釋文。前中引論即是釋前偈，前論雙明說聽無過。上疏已明總意及說者無過，故今但引聽者無過。彼論云「復顯聽者同法決定故、有樂聞故。復示餘者心淨故，又顯此眾皆堪聞法故，偈言迭共相瞻住故。」釋曰：上即聽者論文，今疏以偈配之，於文可見。同法二字，該於二偈，是同生眾故。決定二字，唯屬初偈。有樂聞者，是第二偈，異上同法而云餘者，故是異生。此眾皆樂，則知雙歎。皆者俱故。疏「若有欲」下，雙結上二根。約器量無之，則猶牛跡不能受海。欲約愛樂無之，若許由洗耳。疏「黠慧即根」者，此疏釋論。黠即訓慧，今分二別，黠即當智，智能了事；慧照理故。故分教證。此二無暗，通曰明了。根體是慧，故以黠慧釋根。疏「願大菩提故云勇猛」者，然經云「勇猛無怯弱」，論經云「菩薩大名稱」。今順經帖，願大菩提即是論釋。既云菩提，則諸德皆上，大願為主，故偏說之。以梵云薩埵有勇猛義，勇猛求菩提故。故二經語異，願求菩提義同。疏「由內無怯弱」者，即以此經會論經也，以論經云「大名稱故」。上三決定若別相說，前二是證決定、後一阿含決定，通皆具二。

Regarding the commentary's "Second, praising the listeners as free from fault": the commentary text has two parts: first, a general sectioning; second, explaining the text. In the former, citing the Śāstra directly explains the preceding verse; the earlier Śāstra jointly clarified that speaker and listeners are free from fault. The commentary above has already clarified the general intent and that the speaker is free from fault, so now it only cites that the listeners are free from fault. That Śāstra says: "It further reveals that the listeners have resolution in common Dharma, and possess the desire to hear. It further shows that the others have pure minds, and further reveals that this assembly is entirely capable of hearing the Dharma, because the verse says, 'Alternately gazing at one another.'" Explanation: The above is the text of the Śāstra regarding the listeners; now the commentary matches it with the verse, which can be seen in the text. The two words "common Dharma" pervade both verses, as they are the assembly of shared birth. The two words "resolution" belong only to the first verse. "Possessing the desire to hear" is the second verse; being distinct from the "common Dharma" above, it is called "the others," hence they are of diverse births. That "this assembly all rejoices" lets us know that both are praised. "All" means both together. Regarding the commentary's "If there is desire" below: it jointly concludes the above two faculties. If one lacks it in terms of capacity, it is like an ox's footprint being unable to hold the ocean. If one lacks it in terms of desire and affection, it is like Xu You washing his ears. Regarding the commentary's "Sagacious wisdom is the faculty": this is the commentary explaining the Śāstra. "Sagacity" is glossed as wisdom; here two are distinguished: sagacity corresponds to knowledge, knowledge being able to comprehend phenomena; wisdom illuminates principle. Hence teaching and realization are distinguished. When these two are free from obscurity, it is collectively called clear understanding. The essence of the faculty is wisdom, so sagacious wisdom is used to explain the faculty. Regarding the commentary's "Vowing for great bodhi is therefore called valiant": the sūtra says "valiant and free from cowardice," whereas the Śāstra's sūtra text says "bodhisattvas of great renown." Now following the present sūtra's phrasing, vowing for great bodhi is precisely the Śāstra's explanation. Since it says "bodhi," all virtues are superior; with the great vow being primary, it is specifically spoken of. Because the Sanskrit word sattva carries the meaning of valiant, being valiant in seeking bodhi. Thus, though the words of the two sūtras differ, their meaning of vowing to seek bodhi is the same. Regarding the commentary's "Due to being internally free from cowardice": this reconciles the present sūtra with the Śāstra's sūtra text, because the Śāstra's sūtra text says "great renown." If the above three kinds of resolution are spoken of in their distinct aspects, the first two are resolution in realization, and the last is resolution in the āgama; generally, both possess both.