大方廣佛華嚴經隨疏演義鈔 55.9

55.9

疏「六愚癡濁」。愚謂迷教，暗謂惑理，即釋上癡。疏「第三一偈雙歎」中三：初總釋偈、二會論經、三別釋喻。初中「相視為總」者，正是此偈之總。既雙歎二眾，則相視之總遍前四偈，而論正說是此偈總。下例餘偈，皆有總別。則歎異生中不濁是總，上歎欲中欲聞是總，初歎根中決定是總，歎能說中淨覺是總。別等可知。疏「論經云」下，二會經文，中三：初舉論經、二引古釋、三會今經。念通教證者，熟蜜如教，蜜成如證。今念有二，若明記為念，即是念教。若無念念者，即是念證。故《起信》云「若知無有能念所念，是名隨順。」此念教也。「若離於念，名為得入。」此念證也。

Regarding the Commentary's statement on "sixth, the turbidity of delusion": "Delusion" refers to being confused about the teachings, and "darkness" refers to being bewildered about the principle; this explains the aforementioned "stupidity." Under the Commentary's "third, the single verse of twofold praise," there are three parts: first, a general explanation of the verse; second, harmonising the treatise and the sūtra; third, a distinct explanation of the metaphors. In the first part, "looking at one another is the general [praise]" refers precisely to the general sense of this verse. Since both assemblies are praised together, the general sense of looking at one another pervades the preceding four verses, yet the treatise specifically states that it is the general summary of this verse. The remaining verses below follow this example: each has a general and a specific [aspect]. Thus, among the praises of ordinary beings, being without turbidity is the general aspect; in the praise of desire above, desiring to hear is the general aspect; in the initial praise of faculties, determination is the general aspect; and in the praise of the one able to speak, pure awakening is the general aspect. The specific aspects and so forth can be understood accordingly. From "The Treatise-Sūtra states" onward in the Commentary is the second part, harmonising with the sūtra text, which has three subparts: first, presenting the treatise-sūtra; second, citing ancient explanations; third, harmonising with the present sūtra. As for mindfulness pervading both teaching and realisation: ripening honey is like the teaching; honey being completed is like realisation. Here, mindfulness is twofold: if one clearly remembers, that is mindfulness of the teaching; if one is mindful without thought, that is mindfulness of realisation. Therefore the Awakening of Faith says: "If one knows that there is neither that which is mindful nor that which is minded, this is called accord"—this is mindfulness of the teaching; "If one is free from thought, it is called attaining entry"—this is mindfulness of realisation.