大方廣佛華嚴經隨疏演義鈔 55.3

55.3

疏「後偈歎欲中」下，疏文有三：初略科釋、二「論云」下舉論辨意、三「其心」下隨要重釋。二中有三：初舉論文、二「現前是欲」下略釋現義、三「此中意明」下總出論意。就初舉論文中，然論初標云決定者，是中有阿含決定等。所以先標決定者，以前偈云同法決定，決定是根，根能受法，故云決定。今此意云：決定之言，根欲具足方稱決定。唯根無欲法器不具，非真決定，故此標云言決定者，必須根欲。言「是中」者，是聽者中有阿含決定。「非證決定」者，謂若前偈但有教根而非證根，亦不具足，則反顯前具有教證。次云「但有非現前決定、無現前決定」者，明若前偈有教證之根，為非現前決定，而無今欲現前決定法器，亦不具足故。結云「如是法器不滿足故不能聽受」，則反顯前偈有根、今此有欲為具足也。「若但」兩字是疏義加，使義明了，不違論意。

Regarding the commentary's "In the subsequent verse praising desire" below: the commentary text has three parts: first, brief sectioning and explanation; second, from "The Śāstra says" below, citing the Śāstra to distinguish the intent; third, from "Their minds" below, re-explaining according to essential points. In the second part, there are three: first, citing the Śāstra text; second, from "Present means desire" below, briefly explaining the meaning of "present"; third, from "The intent here clarifies" below, summarizing the Śāstra's intent. In the first, citing the Śāstra text, the Śāstra at first states: "Resolution means that herein there is resolution in the āgama, etc." The reason it first states "resolution" is that the preceding verse says "resolution in common Dharma"; resolution is the faculty, and the faculty is capable of receiving the Dharma, hence it says "resolution." The intent here states: as for the word "resolution," only when both faculty and desire are complete can it be called resolution. If there is only the faculty without desire, the Dharma vessel is incomplete and not true resolution; hence it is stated here: to speak of "resolution," one must have both faculty and desire. Regarding the phrase "herein": among the listeners there is resolution in the āgama. Regarding "not resolution in realization": it means that if the preceding verse only had the faculty of teaching and not the faculty of realization, it would also be incomplete; this conversely reveals that the preceding verse has both teaching and realization. Next, stating "having only non-present resolution and lacking present resolution": this clarifies that if the preceding verse had the faculty of teaching and realization, it would be non-present resolution, but lacking the present resolution of desire now, the Dharma vessel would also be incomplete. It concludes: "Because such a Dharma vessel is not fully complete, they cannot listen and receive"; this conversely reveals that the preceding verse has the faculty and this [verse] has desire, making it complete. The two words "if only" were added by the commentary's sense to make the meaning clear, without violating the intent of the Śāstra.