大方廣佛華嚴經隨疏演義鈔 56.3

56.3

疏「第二偈加所為」，疏中三：初總辯意；二「文中」下，總科；三「義藏即勝妙行」下，囑經別釋。今初，令開法藏，示顯現故。疏「是說所依」者，依佛神力說故。故論云「此偈中何故令顯承佛力說？答：有眾生於如來所生輕慢想，以自不能說，請他而說。為遮此故，顯是承力，非佛不能。」言「開勝藏一句是總」者，即開此法王最勝藏句。然此勝藏屬於如來，故云開法王藏。義藏即是地體，字藏即是地相。疏「染淨無礙故云神力」者，謂經但云「勝論詺為上者，神力勝故。」疏會釋謂：不住道，處生死而不染，不礙涅槃；在涅槃而不證，不礙生死。是為染淨無礙。又論但云「行為助道，其證不住。」疏例論釋，以義順故，論舉一隅耳。疏「如是顯示深妙勝上之義」者，總結義藏。深即助道，助道能窮實故說為深妙，結證道，勝上二字同結不住。論經云上，今經云勝，論結雙明勝上。二「字藏者即諸地廣智及分別說」，若望經文，分別說言通說二藏，以論經云分別智地義一句為字藏，今取文同，故合第三句四字及第四句三字當之。

Regarding the Commentary's statement: 'The purpose of empowerment in the second verse,' within the Commentary there are three parts: first, generally discerning the intent; second, from 'within the text' downwards, the general outline; third, from 'the treasury of meaning is the superior, wondrous practice' downwards, connecting to the sūtra to explain separately. Now in the first part, it causes the treasury of Dharma to be opened, in order to manifest and reveal it. Regarding the Commentary's statement: 'It is that upon which the exposition relies,' it is because the exposition relies on the Buddha's supernatural power. Thus the treatise states: 'In this verse, why is it made evident that one relies on the Buddha's power to speak? Answer: There are sentient beings who generate thoughts of slight and disdain toward the Tathāgata, thinking that because he cannot speak himself, he requests another to speak. To prevent this, it reveals that it relies on [his] power, not that the Buddha is incapable.' Regarding the words 'the single line "opening the superior treasury" is general,' this is the line 'opening this most superior treasury of the Dharma King.' However, this superior treasury belongs to the Tathāgata, hence it says 'opening the treasury of the Dharma King.' The treasury of meaning is the essence of the bhūmi; the treasury of words is the characteristic of the bhūmi. Regarding the Commentary's statement: 'Because defilement and purity are unhindered, it is called supernatural power,' the sūtra merely says: 'Superior—the treatise names it as "supreme," because supernatural power is superior.' The Commentary harmonizes and explains: In the non-abiding path, abiding in saṃsāra without defilement does not obstruct nirvāṇa; abiding in nirvāṇa without realizing [it] does not obstruct saṃsāra. This is being unhindered in defilement and purity. Furthermore, the treatise merely says: 'Practice is the auxiliary path; its realization is non-abiding.' The Commentary explains by analogy with the treatise; because the meaning flows smoothly, the treatise merely raised one corner. Regarding the Commentary's statement: 'Thus displaying the profound, wondrous, superior, and supreme meaning,' this summarizes the treasury of meaning. 'Profound' is the auxiliary path, because the auxiliary path can exhaust reality, so it is spoken of as 'profound and wondrous,' concluding the path of realization. The two characters 'superior' and 'supreme' together conclude non-abiding. The treatise-version says 'supreme,' and the present sūtra says 'superior'; the treatise's conclusion clarifies both 'superior' and 'supreme.' Second, regarding 'the treasury of words is the extensive wisdom of the various bhūmis and the discriminative exposition,' if considered from the sūtra text, the phrase 'discriminative exposition' applies to both treasuries, because the treatise-version takes the single line 'discriminating the meaning of the wisdom-bhūmi' as the treasury of words; here, adopting the textual agreement, it combines the four characters of the third line and the three characters of the fourth line to correspond to it.