大方廣佛華嚴經隨疏演義鈔 57.12

57.12

疏「第三一偈寄對彰微」者，文中二：先總顯意取對。即聞思慧，等取報生識也。後「初句」下隨文牒釋。四句三節，中二合故。初句有三：一取意正釋。言「起即加行後得」者，此二為能起。證「智」一字即是所起。「二皆觀如」，如亦能起，故「云並為能起」。二「故論云」下，以論釋前加行後得之言，何觀是加行？何同行是後得？三「此即前偈」下，疏釋論文。然論但牒問云何觀等而無別答，今疏即指偈之論釋觀及同行。從「皆言何」下，正示答相，即隨地加行等起證智故。其論此「智」字，前疏已釋。疏「後句明」下，釋第三句。言「故法華中以說為智門」者，彼釋諸佛智慧甚深無量、為證甚深，釋其智慧門難解難入為阿含甚深。阿含即教法。生公云：「夫知智在說，說則為門。非唯智不可解，門亦難了，了門則達三非。三非難解，如何皆以說為門也。」

Regarding the commentary's "The third single verse lodges contrast to manifest subtlety," within the text there are two parts: first, generally revealing the intention of taking contrast, which means the wisdom born of hearing and thinking, and inclusively takes retribution-born consciousness. Afterwards, from "The first line" onward, citing and explaining in accordance with the text. The four lines have three divisions, because the middle two are joined. The first line has three: (1) Grasping the meaning and directly explaining. Saying "'arising' is the preparatory and subsequent [wisdoms]" means these two are that which is able to arise. The single character "wisdom" of realization is that which is arisen. "Both contemplate tathatā," and tathatā is also able to give rise, hence it says "both are that which is able to give rise." (2) From "Hence the treatise says" onward, using the treatise to explain the previous words about preparatory and subsequent: what contemplation is preparatory, and what concordant practice is subsequent? (3) From "This is the previous verse" onward, commenting on the treatise text. However, the treatise merely poses the question asking what contemplation, etc., are, without a separate answer; now the commentary directly points to the verse's commentary explaining contemplation and concordant practice. From "both say 'what'" onward, it directly shows the characteristic of the answer, namely that following the ground, preparations and so forth give rise to realizing wisdom. As for that word "wisdom" in the treatise, the previous commentary has already explained it. Regarding the commentary's from "The latter line clarifies" onward, it explains the third line. Saying "Hence in the Lotus [Sūtra] preaching is taken as the gate of wisdom" means that [the sūtra] explains that the wisdom of all Buddhas is profoundly deep and measureless as the profoundly deep realization, and explains that its gate of wisdom is difficult to understand and difficult to enter as the profoundly deep āgama. Āgama is just the doctrinal teaching. Master [Dao]sheng said: "Knowing that wisdom lies in preaching, preaching is then the gate. Not only is wisdom incomprehensible, but the gate is also difficult to understand; understanding the gate, one reaches the three non-existences. If the three non-existences are difficult to understand, how is it that preaching is always taken as the gate?"