大方廣佛華嚴經隨疏演義鈔 57.18

57.18

疏「已知大意」下，第二釋文。於中二：先結前生後、後「因成就大即初二句」下正釋。初一可知。釋第二成就中，言「聞思等次第」者，釋漸字。從聞生思，從思生修，故云次第。從「乃至能成就出世間智因故」者，即釋因字。前因成就是聞思修因，今云因者是出世智因。疏「三圓滿」下，釋第三成就。疏文有六：一標名總科、二釋二修相、三總結示、四假喻明、五引例釋、六正解文。初一可知。疏「真修位極」下，第二釋二修之相，疏意可知。遠公云：「滿足修者，即真實教道真心之體，隨順集起法界行德，故云滿足修。」下釋論中云「真德之中教行滿也。觀修者，即真實證道真心之體。本隨妄隱，今隱對治離妄漸淨，始淨之心內照法界名為觀修。」下釋論中云「真德之中證心明也。」此公意以教為滿足，以證為觀修。今疏小異，滿足則是教道之修，觀修亦屬教道，教中似證故稱為觀，則以能顯為滿足，所顯為觀修，以未息修不得名證。疏「初即稱性寂然」下，第三結示。疏「猶瑩」下，第四喻顯，然亦分喻。對前稱性寂然即是全喻，對滿足教道猶是分喻，但取二修同時似正證義耳。疏「此二種修」下，第五例釋。於中三：初舉能例。二「修如於」下，次明所例。則二修如等覺，正證如妙覺。亦如七地修無功用未名無功，八地報行方得斯稱。後「諸有智」下，結勸。疏「文中慮即」下，第六釋文。於中二：先依今經釋、後依論經釋。前中言「心即真修心體」者，謂所證心體恒沙性德，唯是真智方能行故。

Regarding the Commentary's statement, 'Having already understood the general idea': this is the second part, explaining the text. Within this, there are two: first, connecting the previous and introducing the subsequent; second, from 'The greatness of causal accomplishment refers to the first two lines' onward, directly explaining. The first is clear. In explaining the second accomplishment, the phrase 'The sequence of hearing, contemplation, and so forth' explains the word 'gradual'. From hearing arises contemplation, and from contemplation arises cultivation; hence it is called 'sequence'. From 'Up to being able to accomplish the cause of supramundane cognition' onward explains the word 'cause'. The former causal accomplishment is the cause of hearing, contemplation, and cultivation; the cause mentioned now is the cause of supramundane cognition. From 'Third, fulfillment' onward in the Commentary explains the third accomplishment. The Commentary text has six parts: 1. Indicating the name and general outline; 2. Explaining the characteristics of the two cultivations; 3. Summarizing and showing; 4. Clarifying through provisional analogies; 5. Citing precedents to explain; 6. Directly explaining the text. The first is clear. From 'The extreme stage of true cultivation' onward in the Commentary is the second part, explaining the characteristics of the two cultivations; the Commentary's intent is clear. Master Huiyuan states: 'The cultivation of fulfillment is the essence of the true mind of the genuine path of teaching, which accords with and accumulates the virtues of practices of the dharmadhātu; hence it is called the cultivation of fulfillment.' Below, explaining the treatise, he states: 'Within true virtue, the practice of teaching is fulfilled. The cultivation of contemplation is the essence of the true mind of the genuine path of realization. Originally obscured in accordance with delusion, now with the obscuration counteracted and delusion separated, it gradually purifies; the newly purified mind inwardly illumining the dharmadhātu is called the cultivation of contemplation.' Below, explaining the treatise, he states: 'Within true virtue, the mind of realization is luminous.' This master's intent takes teaching as fulfillment and realization as the cultivation of contemplation. The present Commentary differs slightly: fulfillment is the cultivation of the path of teaching, and the cultivation of contemplation also belongs to the path of teaching; being similar to realization within teaching, it is called contemplation. Thus, taking what is capable of revealing as fulfillment, and what is revealed as the cultivation of contemplation, because cultivation has not ceased, it cannot be called realization. From 'The first is tranquil in accordance with nature' onward in the Commentary is the third part, concluding and showing. From 'Like polishing' onward is the fourth part, clarifying by analogy; however, it is also a partial analogy. In contrast to the preceding tranquility in accordance with nature, it is a complete analogy; in contrast to the fulfillment of the path of teaching, it is still a partial analogy, merely taking the meaning that the two cultivations occur simultaneously and resemble genuine realization. From 'These two kinds of cultivation' onward in the Commentary is the fifth part, explaining by precedent. Within this, there are three: first, raising the exemplifying; second, from 'Cultivation like in...' onward, next clarifying what is exemplified, so that the two cultivations are like virtual awakening, and genuine realization is like wondrous awakening; it is also like the practice of non-effort on the seventh ground not yet being called effortless, whereas only the retributive practice of the eighth ground attains this designation; lastly, from 'All who have wisdom' onward, concluding with exhortation. From 'In the text, contemplation means' onward in the Commentary is the sixth part, explaining the text. Within this, there are two: first, explaining according to the present sūtra; second, explaining according to the treatise's sūtra. In the former, the statement 'Mind is the essence of the mind of true cultivation' means that the essence of the mind realized possesses nature-virtues numerous as the sands of the Ganges, which can only be practiced by genuine cognition.