大方廣佛華嚴經隨疏演義鈔 56.12

56.12

疏「第二一偈教說分齊」也。疏文分五：一總顯文意；二言「漸次」下，釋總名；三「云何為三」下，列名出體；四「勝智道者」下，隨文解釋；五問答料揀。三中，觀者所謂觀解。始心揀擇名之為觀。依解得實名之為證。證心清淨解脫成德，說為修行，如金清淨為莊嚴具。從「此即十地之中」下，出體，體即三智。遠公更有一釋云：「解行為觀，初地為證，二地以去說為修行。」今以論意皆言十地觀等，故唯依前釋。疏「即觀漸次」者，疏文有二：先取論意總釋、後「謂說諸地若加行觀」下引論辯其觀相。今初。「道者因也」者，以勝智為地智因故。以道為因，道即加行。若遠公意，詺三慧為智，漸增為勝，虛通曰道。就辯觀相中，觀為能觀，依止理為所觀，理智相應能生後地。而遠公云：「始觀為觀，正住名依止，地中滿足起後為能生。」此三自為觀中漸次，似非論意，故疏不依，但以加行為證漸次耳。疏「以後得智要由證真方能了俗」等者，證真竟方能了俗，故為漸次。故三漸次，唯證一種當證。上論自云「三心以為漸次，餘二以自望他而為漸次。」

The Commentary says, "Second, the one verse on the bounds of the taught doctrine." The Commentary's text is divided into five parts: first, comprehensively revealing the meaning of the text; second, under the word "gradual progression," explaining the general name; third, under "What are the three?", listing the names and bringing out their essence; fourth, under "Those of the path of superior cognition...," explaining following the text; fifth, interrogation and discrimination. In the third, contemplation is what is called contemplative understanding. The initial mind's discrimination is called contemplation. Realizing the real relying on understanding is called realization. The realized mind's pure liberation and fulfillment of virtue is called practice, just as purified gold becomes an adornment. From "This refers to within the ten grounds..." downward, it brings out the essence, which is the three cognitions. Master Huiyuan has another explanation: "Understanding and practice are contemplation; the first ground is realization; the second ground and onward are called practice." Now, because the intent of the treatise consistently speaks of the contemplation, etc., of the ten grounds, we rely solely on the former explanation. As for the Commentary's statement, "that is, the gradual progression of contemplation," the Commentary's text has two parts: first, taking the intent of the treatise to explain comprehensively; second, under "meaning that it explains the preparatory contemplation of the various grounds...," citing the treatise to discern the characteristics of its contemplation. Now for the first. "Path means cause": this is because superior cognition is the cause of the cognition of the grounds. Taking path as cause, the path is the preparatory stage. In Master Huiyuan's interpretation, the three types of wisdom are called cognition, their gradual increase is superior, and penetrating openness is called path. In discerning the characteristics of contemplation, contemplation is that which contemplates, the underlying principle relied upon is that which is contemplated, and the correspondence of principle and cognition can produce the subsequent grounds. Yet Master Huiyuan says: "Initial contemplation is contemplation; abiding correctly is called relying; being fulfilled within a ground and giving rise to what follows is ability to produce." These three of themselves form the gradual progression within contemplation, which seems not to be the treatise's intent; hence the Commentary does not follow it, but only takes the preparatory stage as the gradual progression toward realization. As for the Commentary's statement, "Because subsequent cognition must depend on realizing the real before it can comprehend the conventional," etc.: only after realizing the real can one comprehend the conventional, which is why it is a gradual progression. Thus among the three gradual progressions, realization alone corresponds to realization. The treatise above itself says, "The three minds are taken as the gradual progression; the remaining two are gradual progressions by comparing self to other."