大方廣佛華嚴經隨疏演義鈔 56.19

56.19

疏「此上不可說」下，第三融通。於中二：先正融通、二引證。今初。「以真理普遍故」者，真理不可說，普遍於事，是故可說。言「以緣修無性故」者，緣修即可說；無性故便同真理，不可說也。疏「是故」下，引證。先引當經，即末偈「我今說少分」。疏「涅槃亦云」下，二引他經，即《涅槃》北本二十一〈高貴德王菩薩品〉說十功德中，第一智慧功德因，辯修行大般涅槃聞所未聞。瑠璃光菩薩從東方不動世界滿月佛所而來問佛，便明至不至義。世尊以生不生等釋成至不至義，略有六句：四句是複，一不生生不可說、二生生不可說、三生不生不可說、四不生不生不可說；二句單云，五生亦不可說、六不生亦不可說。今略釋之：第一句未生之法名為不生，有可生性，名之為生。既不生，為他所生，故不可作不生說也。第二句謂生相能生可生之法，名為生生。今生相不能自生，既不自生，何故生他？故不可作生生說。第三句謂生相能生未生之法，名生不生。今由不生無漏，故不可作生不生說。第四句謂未生時無有生事，名不生不生。如虛空未生之時無有生事，不能令生有漏之法。既未生時無有生事，若有緣會則能生耶，故不可作不生不生說也。五生相是生，不能自生，故不可說。六未生是不生，緣會便生，故不可說。言「有因緣故亦不得說」者，經云「有十因緣則可得說」。遠公二釋：一以十二緣生，前十共為生支之因。二者即《地持》等十因，謂一隨說因、二觀待因、三牽引因、四攝受因、五生起因、六引發因、七定異因、八同事因、九相違因、十不相違因。釋曰：後義為善，廣如《唯識》等。然彼經中廣解不生等相，今但略引證說默之旨，故不廣具。

In the commentary, from "This inexpressible above" down is the third [section], fusing and harmonizing. Within this there are two: first, directly fusing and harmonizing; second, citing proof. Now, the first: "Because the true principle is omnipresent": the true principle is inexpressible, yet it is omnipresent throughout phenomena, and therefore it is expressible. As for "Because cultivation dependent on conditions lacks intrinsic nature": cultivation dependent on conditions is indeed expressible; but because it lacks intrinsic nature, it becomes identical with the true principle, and is inexpressible. In the commentary, from "Therefore" down cites proof. First, it cites this sūtra itself, namely the final verse: "I shall now speak a small portion." In the commentary, from "The Nirvāṇa [Sūtra] also says" down is the second, citing another sūtra, namely the Northern Edition of the Nirvāṇa Sūtra, fascicle twenty-one, the chapter on "Noble Virtue King Bodhisattva," where in explaining the cause of the first merit of wisdom among the ten merits, it discusses practicing the Mahāparinirvāṇa and hearing what has never been heard before. Bodhisattva Vaiḍūryaprabha came from the eastern world of Acala, from the Buddha Pūrṇacandra, to question the Buddha, whereupon he clarified the meaning of reaching and not reaching. The World-Honoured One explained and established the meaning of reaching and not reaching through production, non-production, and so forth, which briefly comprise six propositions: four propositions are compound: 1. the production of non-production is inexpressible; 2. the production of production is inexpressible; 3. the non-production of production is inexpressible; 4. the non-production of non-production is inexpressible; two propositions are simple: 5. production is also inexpressible; 6. non-production is also inexpressible. Now to briefly explain them: The first proposition: dharmas not yet produced are called non-production; having the nature capable of being produced, this is termed production. Since they are not produced and are produced by another, they cannot be spoken of as non-production. The second proposition means that the characteristic of production can produce dharmas capable of being produced, which is termed the production of production. Now, the characteristic of production cannot produce itself; since it does not produce itself, why would it produce another? Therefore it cannot be spoken of as the production of production. The third proposition means that the characteristic of production can produce dharmas not yet produced, which is termed the non-production of production. Now, because non-production is undefiled, it cannot be spoken of as the non-production of production. The fourth proposition means that when not yet produced, there is no phenomenon of production, which is termed the non-production of non-production. Just as before space is produced, there is no phenomenon of production, and it cannot cause defiled dharmas to be produced. Since when not yet produced there is no phenomenon of production, if there is an aggregation of conditions, can it then produce? Therefore it cannot be spoken of as the non-production of non-production. Fifth, the characteristic of production is production, but it cannot produce itself, so it is inexpressible. Sixth, not yet produced is non-production, but when conditions aggregate it is produced, so it is inexpressible. As for "Because there are causes and conditions, it also cannot be spoken of": the sūtra says: "If there are ten causes and conditions, it can then be spoken of." Master Yuan offers two explanations: First, taking the twelve links of conditioned arising, the first ten together serve as the cause for the link of birth. Second, they are the ten causes of the Bodhisattvabhūmi and so forth: namely, 1. cause of conventional designation; 2. cause of dependence; 3. cause of attraction; 4. cause of grasping; 5. cause of generation; 6. cause of initiation; 7. cause of differentiation; 8. cause of co-action; 9. cause of opposition; 10. cause of non-opposition. The subcommentator explains: The latter meaning is superior, as explained at length in the Vijñaptimātratāsiddhi and elsewhere. However, that sūtra explains at length the characteristics of non-production and so forth; here we merely cite briefly to prove the purport of speaking and remaining silent, so it is not presented in full.