大方廣佛華嚴經隨疏演義鈔 56.21

56.21

疏「故論云」下，二引證也。文中五：一問；二「依智地故」，論答；三「依者據也」，疏釋；四「云何知」下，論重徵；五「上來」下，論自釋。然論但云「上來所說皆依智地，後復所說亦依智地，第六偈言智起佛境界故。」釋曰：論無本分、請分等言，今疏義加耳。此論引三節文，謂一上來、二者後說、三即今偈。本分即前標舉，地體相是請分，謂解脫月大眾如來皆請說十地。解脫月請，經云「何故說地名，而不為解釋諸地妙義趣？是眾皆欲聞。」大眾請，經云「辯才分別義，說此最勝地。」如來請，經云「諸地廣智勝妙行，以佛威神分別說。」如是等文，皆是十地之智地耳，非佛果也。疏「後說分」等者，即論「後復所說，意云酬請。」既說十地法門，明知許說分齊，亦說十地之深義耳。疏「即今此中」等者，此經第六偈，即論經第四，指語全同。意云：智從佛境界起，所起之智即是十地。故下釋云；智者是地智，起者以何觀？以何同行，能起此智？此下釋佛境界言。次前論云「此偈示現思慧及報生識智，是則可說此智非彼境界，以不同故，偈言智起佛境界故。」意云：此智地唯佛窮盡，故辯所知亦只智地。又境界即如，如為佛境。今此智地由於加行觀佛境起，明皆說十地智耳。不爾，豈有請說皆明十地，今乃示果之分齊耶？

The commentary says: "Hence the śāstra states" and so forth; this is the second, citing proof. In the text there are five parts: 1. question; 2. "Because it is based on the stage of cognition," the śāstra's reply; 3. "'Based on' means resting upon," the commentary's explanation; 4. from "How is it known?" down, the śāstra questions again; 5. from "Above" down, the śāstra explains itself. However, the śāstra merely says: "What has been spoken of above is entirely based on the stage of cognition; what will be spoken of later is also based on the stage of cognition; because the sixth verse says 'Cognition arises [from] the Buddha's realm.'" The subcommentator explains: The śāstra has no phrases such as "fundamental section" or "requesting section"; the present commentary has added them according to their sense. This śāstra cites three passages of text: first, what is above; second, what is spoken of later; third, the present verse. The "fundamental section" is the preceding presentation; the essence and characteristics of the stages constitute the "requesting section," referring to Vimukticandra, the great assembly, and the Tathāgata all requesting the teaching of the ten stages. Vimukticandra's request: the sūtra says, "Why speak the names of the stages, yet not explain the wondrous meanings and purports of the stages? This assembly all wishes to hear." The assembly's request: the sūtra says, "With eloquence differentiate the meaning, and speak of these supreme stages." The Tathāgata's request: the sūtra says, "The vast cognition and superior, wondrous practices of the stages—by the Buddha's spiritual power, differentiate and speak of them." Text such as this all refers only to the stage of cognition of the ten stages, not the Buddha fruition. The commentary says: "The section spoken of later" and so forth; this refers to the śāstra's "what will be spoken of later, meaning in response to the request." Since it teaches the dharma gates of the ten stages, it is clear that the limits of what is permitted to be taught also refer to the profound meaning of the ten stages. In the commentary, "Namely right here" and so forth: the sixth verse of this sūtra is the fourth verse of the śāstra-sūtra, and the words pointed to are identical. The intent is: cognition arises from the Buddha's realm, and the cognition that arises is precisely the ten stages. Hence it is explained below: "cognition" is the stage-cognition; "arises": by what contemplation? By what accompanying practice is one able to give rise to this cognition? Below this explains the words "Buddha's realm." Just before this, the śāstra says: "This verse displays the wisdom of reflection and the consciousness-cognition born of retribution; thus it can be said that this cognition is not that realm, because they are not identical, and the verse says 'Cognition arises [from] the Buddha's realm.'" The intent is: only the Buddha exhausts this stage of cognition, so clarifying what is known is also just the stage of cognition. Furthermore, "realm" is tathatā, and tathatā is the Buddha's realm. Now this stage of cognition arises due to the preparatory contemplation of the Buddha's realm, clarifying that all speak of the cognition of the ten stages. Otherwise, how could it be that the request and the teaching both clarify the ten stages, yet now it would show the limits of the fruition?