大方廣佛華嚴經隨疏演義鈔 55.37

55.37

疏「今初加於彼三字為總」等者，此中經文有其三節：一唯總、二通總別、三唯別。疏文有二：初定總別、二釋別相。今初，總別有二：「加於彼」三字，二偈之總。「其世中上」，即二十五字之總，除「加於彼」三字故。言「以上即勝」者，會今經同論經。疏「言四勝」下，第二釋別相。一自在勝，不為他屈，二障即他；二力勝，即能伏他；三眷屬勝，即輔弼豪強；四種姓勝，族胄尊貴。疏「不染如空」者，空有多義，今取不染。此含二德，以離二障，即是斷德；能離此者，即是智德。故下結云「等正覺故」。又「自在」者，離煩惱障則心自在，離所知障則智自在。問：斷癡慧明、滅愛心脫，故《淨名》云「不滅癡愛起於明脫」。今此何故除癡除愛皆名心脫？以但云煩惱故。事中照用為慧解脫，文云離所知故。釋曰：二脫有二義。一由解中無染之心名心解脫、照理之智名慧解脫，是為心脫除愛、慧脫除癡。二以真識出離愛染為心解脫、事中照用為慧解脫，則心解脫雙離癡愛、慧解脫照事無遺餘。經多依前門，今論乃是後意。

Regarding the Commentary's statement: 'Now first, the three characters "empowered that one" are general,' and so forth, in this the sūtra text has three sections: first, purely general; second, pervasive of both general and particular; third, purely particular. The text of the Commentary has two parts: first, determining the general and the particular; second, explaining the particular characteristics. In the first part, the general and particular are twofold: the three characters 'empowered that one' are the general of the two verses; 'the superior in that world' is the general of the twenty-five characters, because it excludes the three characters 'empowered that one.' Regarding the statement 'the above is the superior,' this harmonizes the present sūtra with the treatise-version. Regarding the Commentary's statement: 'The mention of four superiorities' downwards, this is the second part, explaining the particular characteristics: first, the superiority of sovereignty, not being overcome by others, where the two obstructions are 'others'; second, the superiority of power, namely being able to subdue others; third, the superiority of retinue, namely assistants who are mighty; fourth, the superiority of lineage, where the ancestry is noble. Regarding the Commentary's statement 'untainted like space,' space has many meanings, but here it takes 'untainted.' This contains two virtues: because being free from the two obstructions is the virtue of severance; that which can be free from them is the virtue of wisdom. Therefore it concludes below by saying 'because of equal correct awakening.' Furthermore, regarding 'sovereignty,' being free from the affliction obstruction means sovereignty of mind; being free from the knowable obstruction means sovereignty of wisdom. Question: 'Severing delusion brings mental clarity, and extinguishing craving brings liberation of mind; thus Vimalakīrti says: "Without extinguishing delusion and craving, one gives rise to clarity and liberation."' Why then is removing delusion and removing craving both called liberation of mind here? Because it only mentions afflictions. The illumination and functioning within phenomena is liberation through wisdom, for the text says 'free from the knowable.' Explanation: The two liberations have two meanings. First, the untainted mind within understanding is called liberation of mind, and the wisdom that illuminates principle is called liberation through wisdom; this is liberation of mind removing craving and liberation through wisdom removing delusion. Second, using the true consciousness to transcend craving and taint is liberation of mind, and illumination and functioning within phenomena is liberation through wisdom; then liberation of mind frees one from both delusion and craving, and liberation through wisdom illuminates phenomena without remainder. Sūtras mostly rely on the former gate, but the present treatise relies on the latter meaning.