大方廣佛華嚴經隨疏演義鈔 56.4

56.4

疏「若得上加則法寶入心成聞持」者，正順解脫月雙歎人法請，說此不思議法，此人當得如來護念而生信受。由法勝故則得佛加，得佛加故法寶入心，法寶入心即是聞持。既由法勝故加，明是舉法勝益以請。疏「後一偈轉生時勝益」，疏文有六：初顯意總科；二「論經但有」下，會通二經；三「此中大意」下，總顯文意；四「以難不障聞」下，以論釋文；五「上順論釋」下，別申意趣；六「問若依」下，問答料揀。初中，言「即具堅種」人，謂具金剛種，雖在八難而得聞經。以彰聞經益之深遠，種子無上故，地獄天子三重頓圓。疏「今經堪受即決定信義」者，正會釋也。若無信心，在善道中尚不得聞，況惡道耶？故次辯大意。若有信心，難處尚聞，況非難處。疏「以難不障聞故云雖也」下，第四以論釋文。於中但釋前半後半，總科之中以出大意竟。就釋前半中，疏文有二：先總明、後別釋。今初，此言有二意：一者成上所以不問難不難者，以不信障聞，非難障聞故。二者即躡此意以釋雖字。雖者，縱奪之詞，言含得失，八難是惡而不障聞，故雖難而非難也。言「海水劫火即是轉生難處」者，即總指經文釋論轉生之義。

Regarding the Commentary's statement: 'If one receives the above empowerment, then the jewel of Dharma enters the mind and accomplishes retention through hearing,' this properly accords with Liberation Moon's praising both person and Dharma in his request: speaking of this inconceivable Dharma, this person shall receive the Tathāgata's mindful protection and give rise to faithful acceptance. Because the Dharma is superior, one receives the Buddha's empowerment; because one receives the Buddha's empowerment, the jewel of Dharma enters the mind; the jewel of Dharma entering the mind is retention through hearing. Since empowerment occurs because the Dharma is superior, it is clear that he makes the request by citing the superior benefit of the Dharma. Regarding the Commentary's statement: 'The latter verse concerns the superior benefit at the time of rebirth,' the Commentary has six parts: first, revealing the intent and the general outline; second, from 'the treatise-version only has...' downwards, harmonizing the two sūtras; third, from 'the general idea here...' downwards, generally revealing the meaning of the text; fourth, from 'because difficulties do not obstruct hearing...' downwards, using the treatise to explain the text; fifth, from 'above, following the treatise's explanation...' downwards, separately stating the intended purpose; sixth, from 'question: if according to...' downwards, questioning and answering to discriminate. In the first part, regarding the statement 'a person possessing a firm seed,' this refers to one possessing the adamantine seed, who hears the sūtra even while in the eight difficulties. In order to manifest that the benefit of hearing the sūtra is deep and far-reaching, because the seed is unsurpassed, the heavenly prince in hell is suddenly and completely fulfilled in the threefold manner. Regarding the Commentary's statement: '"Capable of receiving" in the present sūtra means resolute faith,' this is precisely the harmonizing explanation. If one lacks faithful mind, even in good destinies one cannot hear it, how much less in evil destinies? Therefore next it discerns the general idea: if one has faithful mind, even in places of difficulty one hears it, how much less in places of non-difficulty. Regarding the Commentary's statement: 'Because difficulties do not obstruct hearing, it says "although"' downwards, this is the fourth part, using the treatise to explain the text. Within it, it only explains the first half and second half, having already presented the general idea in the general outline. Regarding the explanation of the first half, the Commentary has two parts: first, general clarification; second, particular explanation. Now in the first part, this statement has two meanings: first, establishing the above reason why it asks not whether it is a difficulty or non-difficulty, because non-faith obstructs hearing, not difficulties obstructing hearing; second, seizing upon this meaning to explain the character 'although' (雖). 'Although' is a word of concession and denial, its phrasing containing gain and loss: the eight difficulties are evil yet do not obstruct hearing, so although difficult, they are not difficult. Regarding the statement 'ocean water and kalpa fire are precisely the difficult places of rebirth,' this generally points to the sūtra text to explain the treatise's meaning of rebirth.