大方廣佛華嚴經隨疏演義鈔 56.23

56.23

疏「下四句別」等者，以總明難得。其相猶隱，故別顯之。然疏文有四：初總標、二列名、三釋經、四料揀。疏「第一觀行」下，第二列名。依論次，下釋順經，論經云「難得無垢濁，智者所行處，自性常寂滅，不滅亦不生。」故為此次。疏「初句」下，第三釋經。初句釋第四功德微，即無生亦無滅句。無生者用而常寂，不滅者寂而常用，故云不一往滅。一往滅者，即同二乘。上來釋經，即無住涅槃。「寂用無礙功德」者，結成論名。疏「次句清淨」下，釋第三清淨微。上功德微即是自在我義，此微既約性淨即是常義，悟實本淨無染可除。先染後淨，即是無常。疏「言離垢者」下，釋第一觀行微，即是淨義。先順釋。論云「智中無無明故。」「不同世間」下，反釋，故論云「有無明雜智，是名為濁。」以論經云「無垢濁故」，世間八禪是不動業，必雜無明。疏「聰慧人」下，釋第二依止微，即顯樂德。言「依止」者，為行依故。先釋能行之人。此聰慧人，即論經「智者」二字。疏「彼人之智」下，二釋彼智所行處。於中三：先總釋、二徵以別顯、三正釋行相。疏「何智能行」下，徵以別顯。然有二對：一總別、二權實，今疏合明。然論云「智者所行處者，自證知故。自證知者，依彼生故。於中智者見實諦義故，復增上善解法故。增上善寂滅故，復有世間智，隨聞明了知故。」釋曰：今疏意明此中論有總別，先總、後「於中」下別。總中二句皆是實智，別中有實有權故合之。就總就實，唯一實智。然總別就文，權實約義。疏「云何行處」，即第三正釋行處。二智可見故，唯約證智。能行即是論中總意。初云「此之地智是彼證智自證知故」者，即論云「智者所行處者，自證知故。」次云「依彼地智說證智生」者，即釋論第二句云「自證知者，依彼生故。」是則地智約本有之證智。約人就法，亦由遠公上云三證智、四所表地法。思之。

Regarding the commentary's "The four lines below distinguish..." and so forth: because the general explanation of being "difficult to obtain" leaves its characteristics still obscure, it is distinctly revealed. The text of the commentary has four parts: first, a general introduction; second, listing the names; third, explaining the sūtra; and fourth, analysis. From "First, contemplative practice" onward in the commentary, it secondly lists the names. Relying on the treatise's order, the explanation below conforms to the sūtra. The treatise-sūtra states: "Difficult to obtain and without defiling turbidity, the realm frequented by the wise; its self-nature is ever quiescent and extinguished, neither extinguished nor arising." Hence it takes this order. From "The first line" onward in the commentary, it thirdly explains the sūtra. The first line explains the fourth subtle quality of virtue, namely the line "neither arising nor extinguished." Non-arising means functioning while constantly quiescent; non-extinction means quiescent while constantly functioning; hence it is said not to be extinction in a one-sided sense. Extinction in a one-sided sense is identical to the Two Vehicles. The sūtra explanation above is precisely non-abiding nirvāṇa. "The virtue of the unimpededness of quiescence and function" concludes the treatise's designation. From "The next line, purity" onward in the commentary, it explains the third subtlety of purity. The above subtlety of virtue is the meaning of sovereign selfhood; since this subtlety concerns natural purity, it is the meaning of permanence: awakening to the fact that reality is fundamentally pure, with no defilement to remove. To be first defiled and later purified is impermanence. From "Regarding freedom from defilement" onward in the commentary, it explains the first subtlety of contemplative practice, which is the meaning of purity. First, it explains conformingly. The treatise states: "Because within cognition there is no ignorance." From "Unlike the mundane" onward, it explains by antithesis; thus the treatise states: "Cognition mixed with ignorance is named turbidity." Because the treatise-sūtra says "without defiling turbidity," the eight mundane dhyānas are unmoving karma, which necessarily involve ignorance. From "The intelligent person" onward in the commentary, it explains the second subtlety of reliance, which reveals the virtue of bliss. "Reliance" means serving as the basis for practice. First, it explains the person capable of practice. This intelligent person corresponds to the two words "the wise" in the treatise-sūtra. From "That person's cognition" onward in the commentary, it secondly explains the realm traversed by that cognition. Within this there are three parts: first, a general explanation; second, examining to distinctly reveal; third, correctly explaining the characteristics of practice. From "What cognition is capable of practice?" onward in the commentary, it examines to distinctly reveal. There are two pairs: first, general and distinct; second, provisional and real; now the commentary explains them together. The treatise states: "'The realm frequented by the wise' means being self-realized and known. 'Being self-realized and known' means arising in reliance upon that. Therein, 'the wise' means seeing the meaning of real truth, and furthermore having superior, excellent understanding of phenomena. Because of superior, excellent quiescence and extinction, there is also mundane cognition that understands clearly according to what is heard." Explanation: The commentary now intends to clarify that herein the treatise has the general and the distinct: first the general, and later, from "therein" onward, the distinct. Within the general, both lines are real cognition; within the distinct, there are both real and provisional, so they are combined. Looking at the general and the real, there is only the single real cognition. The general and distinct pertain to the text, while provisional and real concern the meaning. The commentary's "What is the frequented realm?" is the third part, correctly explaining the realm frequented. Because the two cognitions are discernible, it speaks solely in terms of realization-cognition. Capable practice is the general intent in the treatise. The initial statement, "This stage-cognition is self-realized and known by that realization-cognition," corresponds to the treatise's "'The realm frequented by the wise' means being self-realized and known." The next statement, "In reliance upon that stage-cognition, realization-cognition is said to arise," explains the treatise's second line, "'Being self-realized and known' means arising in reliance upon that." Thus, stage-cognition pertains to fundamental, innate realization-cognition. In terms of person and Dharma, it also stems from Master Yuan's previous mention of the third, realization-cognition, and the fourth, the stage-phenomena signified. Reflect on this.