大方廣佛華嚴經隨疏演義鈔 55.30

55.30

疏「自陳有根有欲」者，有根故堪聞，有欲故樂聞。疏「對教名上」者，則前雙為教證之總。稱上者，約人以歎，明金剛藏所有教證最上也。疏「此中歎證辯才有三」下，釋別句。疏「依前起詞樂說」者，上三辯才即為三節：一真智為本、二依真智能解法義、三依法義起詞樂說。然約於心四皆稱智，若流在口四皆稱辯。然詞樂說即是能說法義，二智即是所說，則正說時詞樂為能。今約內有法義方起詞樂，故詞樂為果。「詮表深旨」，即是樂說。「滑利勝上」，即詞無礙。二皆約說，故並為字。「淨心即初地」者，證心離染故。言「由集德成故」者，會今經同論經。論經云「為十力淨心」，論言「淨心即所成初地」，今經言「集功德」，即能成因，故下說分，初地云「若有眾生深種善根，善修諸行、善集助道等，而為得地所依之身。」故集功德成於初地。疏「辯才分別說者意令受持十地法故」者，疏但通釋。則上句經是正說，下句經是說意。若遠公意，兩句不同。則辯才分別義者，即依前體性分別地義。說此最勝地，即依詞樂說，說十地法令人受持。以論但云「云何令入阿含無礙分別義，令受持十地法」故，故疏但通相釋耳。疏「說主既內具二力」下，通結二力二頌之意。疏「惟願是總下直至不生恭敬」，皆是論文。從「以定戒為治」下，疏取意釋，然論教證各二妄想一時併舉，下四對治亦一時併舉。今疏教證分說，今但舉教之二過。「以戒定」下，取下論治。彼論具云「有二對治，堪聞阿含，一定、二戒。定者，心調伏故。戒者，住善威儀故。」今疏乃添字釋之，可知。次舉證二過，便牒二治，並顯可知。但經「集正心」句，論經云「定戒深、正意深」，即今經集字意即今經心字。又第二句，論經云「離我慢妄見」，妄即今之邪字。而論別釋妄字，故遠公云：「初句攝治，行門有五，相從為四，要攝唯二。言行有五者，一定、二戒、三深、四正見、五正意。正見一門，義有文無。以論釋云『三正見、四正意』，故云義有，經文則無。相從四者，深與正見合以為一。要唯二者，但是入阿含及證行耳。」今疏但有二，四不開成，五者以經無妄字，妄即邪字。論釋妄云「妄者謂妄想，見中同使故。」而釋見，但云顛倒見，義通淺深。謂於法妄取名顛倒見，此見則淺；撥無因果為顛倒見，此見則深。見中同使，則撥無因果之邪見，故不開耳。但正字兩用，謂正見、正意故。所治既唯有四，能治集正合治倒見。疏云「謂積集深思」者，以經集字會論深字耳。深思，即稱理見也。故論云「深者細意善思惟故。信心歡喜者，正心即是信心也。信解具足，故能入證。」餘文可知。疏「示現正受彼所說義」者，遠公四種喻四種求心，謂一求聞等。隨喻通合，具有五種：一求法心、二所求法、三是依法所成之行、四是依行所治之病、五是求法起行之人。一言求法心者，謂求聞思修證心也。二所求法者，聞思修證四種法也。三所成行者，依法所成聞思修證四種行也。四所治病者，聞思修證四種障也。五言求法人者，且約大位攝以為四：一善趣人，求教起聞；二習種人，求義起思；三性種人，求行起修；四解行人，求實入證。今對此五以喻顯示。如初一喻，渴是病，思是求心，冷水是法，略無求人。次二句亦然。第四喻中，蜂喻於人，影顯前三，亦有求人，略無有病。例前應有亦貪字兼之，由貪故思好蜜、其成行、即飲食服味，文即現無，義已含有。論經云「如眾蜂依蜜依義同行」，亦影略耳。雖有五事，正意喻能求心至矣，故疏中引論便釋，具此五義。一謂求聞慧。求即求心，聞慧即所求法，初聞即受是行，既云隨得而飲，必除渴病。下三求心及法例知。二求思中，嚼所聞法即行，資身力即除病。三求修中，依聞思行即行，能去惑習即除病。四安樂行者，現法受樂行故即行，必無疲苦即病除。疏「所求猶通法喻」者，甘露是喻，故法即是法，故《涅槃》中以大涅槃為甘露不死之藥，配於上四，在論所無。疏「行亦果行」者，行有二義：一因行，即是十地，能得善逝，名善逝行。二者果行，「如出現品」者，〈出現品〉云「真實行是如來行，無礙行是如來行。」真實即契實智，無礙即悲智雙流。如金翅闢海，依法性空入生死海故。

Regarding the Commentary's stating, "declaring of one's own accord that they possess the faculties and desires": because they possess the faculties, they are capable of hearing; because they possess the desires, they delight in hearing. Regarding the Commentary's stating, "relative to the teaching, it is called supreme": this sums up the preceding two, the teaching and the realization. Calling it "supreme" is an exclamation relative to the person, clarifying that the teaching and realization possessed by Vajragarbha are the utmost supreme. Regarding the Commentary's stating from "Here, in praising the realization, eloquence is threefold" onward: this explains the specific phrases. Regarding the Commentary's stating, "Relying on the preceding, eloquence of expression and delight in speech arise": the preceding three [kinds of] eloquence comprise three stages: first, true wisdom is the root; second, relying on true wisdom, one is able to understand the dharmas and their meanings; third, relying on dharmas and their meanings, eloquence of expression and delight in speech arise. When considered in reference to the mind, all four are called wisdom; when flowing forth in the mouth, all four are called eloquence. However, expression and delight in speech are that which can explain the dharmas and their meanings, whereas the two wisdoms are that which is explained; thus, when expounding, expression and delight in speech serve as the active capacities. Here, because expression and delight in speech arise only when there are dharmas and meanings internally, expression and delight in speech are the fruition. "Expressing profound import" refers to delight in speech. "Fluent, sharp, superior, and supreme" refers to unimpeded expression. Both relate to exposition, and therefore both are verbal expressions. Regarding "a pure mind refers to the first ground": this is because the realized mind is free of defilement. Regarding the statement, "because it is accomplished through the accumulation of virtues": this reconciles the present sūtra with the commentary's version of the sūtra. The commentary's version of the sūtra says, "For the ten powers, a pure mind," and the treatise states, "the pure mind is the accomplished first ground." The present sūtra states "accumulating merit and virtue," which is the cause that can bring it to accomplishment; thus, in the subsequent section on the exposition, the first ground states: "If there are sentient beings who have deeply planted good roots, well cultivated the practices, and well gathered the aids to the path, they form the physical basis for attaining the grounds." Hence, the accumulation of merit and virtue accomplishes the first ground. Regarding the Commentary's stating, "the reason for analytical exposition with eloquence is to enable them to receive and uphold the teaching of the ten grounds": the Commentary only offers a general interpretation. Thus, the upper verse line of the sūtra is the actual exposition, while the lower verse line of the sūtra is the intention of the exposition. If one follows Master Huiyuan's interpretation, the two lines are different: "analyzing meanings with eloquence" refers to analyzing the meaning of the grounds based on the preceding essence; "expounding these most supreme grounds" refers to expounding the teaching of the ten grounds based on eloquence of expression and delight in speech, enabling people to receive and uphold it. Because the treatise merely states, "How does it cause entry into the analytical meaning of the unimpeded āgama, causing them to receive and uphold the teaching of the ten grounds?", the Commentary only explains it in general terms. Regarding the Commentary's stating from "Since the expounding host internally possesses the two powers" onward: it generally concludes the meaning of the two powers and two verses. Regarding the Commentary's passage from "'Only pray' is the general phrase" down to "not generating respect": all of this is from the treatise. From "taking samādhi and precepts as the antidotes" onward, the Commentary draws upon the treatise's meaning to explain it; however, in the treatise, the two delusions concerning teaching and realization are presented together at once, and the four antidotes below are also presented together at once. Now, the Commentary divides teaching and realization for separate explanation, here only bringing up the two faults regarding teaching. From "with precepts and samādhi" onward, it draws upon the antidotes from the treatise below. That treatise states in full: "There are two antidotes to be capable of hearing the āgama: first is samādhi, and second is precepts. Samādhi is because the mind is subdued; precepts are because one abides in good deportment." That the present Commentary adds words to explain it is understandable. Next, it raises the two faults regarding realization and immediately brings up the two antidotes, which is also clear and evident. However, regarding the sūtra's phrase "accumulating a correct mind," the commentary's version of the sūtra reads, "deep samādhi and precepts, deep correct intention"; "deep" corresponds to "accumulating" in the present sūtra, and "intention" corresponds to "mind" in the present sūtra. Furthermore, in the second line, the commentary's version of the sūtra reads, "free from pride and mistaken views"; "mistaken" corresponds to "heterodox" in the present sūtra. And the treatise separately explains the word "mistaken," so Master Huiyuan says: "The first line subsumes the antidotes; the gates of practice are five, which grouped together form four, and essentially summarized are only two. To say the practices are five: first, samādhi; second, precepts; third, depth; fourth, right view; fifth, right intention. The single gate of right view exists in principle but not in the text. Because the treatise explains it as 'third, right view; fourth, right intention,' it is said to exist in principle, yet it is absent from the sūtra text. Grouped into four, depth and right view are combined into one. Essentially only two, they are simply entry into the āgama and realization practice." Now, the Commentary has only two and does not open them into four or five because the sūtra lacks the word "mistaken," "mistaken" being "heterodox." In explaining "mistaken," the treatise says: "'Mistaken' means false conceptualization, functioning similarly within views." In explaining views, it merely says perverse views, the meaning of which spans both shallow and deep. Erroneously grasping phenomena is called perverse views; this view is shallow. Denying cause and effect is called perverse views; this view is deep. Functioning similarly within views refers to the heterodox view of denying cause and effect, and therefore it is not opened up separately. The word "right" is simply applied twice, meaning right view and right intention. Since the objects of cure are only four, the antidotes "accumulating" and "correct" combine to cure perverse views. When the Commentary states, "accumulating deep reflection," it reconciles the sūtra's word "accumulating" with the treatise's word "deep." Deep reflection is view in accord with reality. Therefore, the treatise states: "'Deep' means with fine discernment and good contemplation. 'Faithful, joyful, and glad' means that the correct mind is the mind of faith. Endowed with faith and understanding, one is able to enter realization." The remaining text is understandable. Regarding the Commentary's stating, "demonstrating the reception of the meaning expounded by him in accordance with correctness": Master Huiyuan's four analogies represent four minds of seeking, namely seeking to hear, etc. In applying these analogies generally, there are five aspects: first, the mind seeking the Dharma; second, the Dharma being sought; third, the practice accomplished by relying on the Dharma; fourth, the illness cured by relying on the practice; fifth, the person who seeks the Dharma and arouses the practice. First, the mind seeking the Dharma refers to the mind seeking hearing, thinking, cultivating, and realizing. Second, the Dharma being sought refers to the four kinds of dharmas: hearing, thinking, cultivating, and realizing. Third, the accomplished practice refers to the four practices of hearing, thinking, cultivating, and realizing accomplished by relying on the Dharma. Fourth, the illness cured refers to the four obstacles of hearing, thinking, cultivating, and realizing. Fifth, the person seeking the Dharma, provisionally grouped in terms of major stages into four: first, a person of the good destinies, who seeks the teaching to arouse hearing; second, a person of the lineage of practice, who seeks the meaning to arouse thinking; third, a person of the lineage of nature, who seeks practice to arouse cultivation; fourth, a person of understanding and practice, who seeks reality to enter realization. Now, against these five, they are demonstrated through analogies. In the first analogy, thirst is the illness, longing is the seeking mind, and cold water is the Dharma, with the seeker omitted. The next two lines are the same. In the fourth analogy, the bees represent the person, implicitly showing that the preceding three also have the seeker, while the illness is omitted. By analogy with the preceding, there should also be the word "greed"; due to greed, they long for good honey; its accomplishment of practice is drinking, eating, and tasting, which, though absent in the explicit text, is already contained in the meaning. The treatise's version of the sūtra says, "Just as swarms of bees rely on honey, relying on meaning they practice together," which is also an implicit omission. Although there are five matters, the primary intent is to analogize the utmost earnestness of the seeking mind; therefore, the Commentary cites the treatise and then explains, possessing these five meanings. First, seeking the wisdom of hearing: "seeking" is the seeking mind, "wisdom of hearing" is the Dharma being sought, hearing and immediately accepting it is the practice, and stating that one drinks it as soon as one obtains it necessarily eliminates the illness of thirst. The subsequent three seeking minds and dharmas should be understood accordingly. Second, in seeking thinking, chewing the heard Dharma is the practice, and nourishing bodily strength eliminates the illness. Third, in seeking cultivation, practicing according to hearing and thinking is the practice, and being able to remove defilements and latencies eliminates the illness. Fourth, practice of ease and bliss: practicing by experiencing bliss in the present life is the practice, and necessarily being free from weariness and suffering is the elimination of illness. Regarding the Commentary's stating, "what is sought still covers both Dharma and analogy": amṛta is the analogy, and so Dharma is the Dharma; therefore, the Mahāparinirvāṇa-sūtra treats great nirvāṇa as the amṛta medicine of deathlessness, which, when matched with the four above, is absent from the treatise. Regarding the Commentary's stating, "the practice is also the practice of the fruit": practice has two meanings: first, causal practice, which is the ten grounds, by which one attains the Sugata, called the practice of the Sugata; second, fruitional practice. Regarding "as in the Chapter on the Manifestation": the "Chapter on the Manifestation" states: "True practice is the Tathāgata's practice; unimpeded practice is the Tathāgata's practice." "True" refers to wisdom that accords with reality; "unimpeded" refers to the simultaneous flow of compassion and wisdom. Just as the garuḍa cleaves the ocean, one enters the ocean of saṃsāra relying on the emptiness of the dharmatā.