大方廣佛華嚴經隨疏演義鈔 57.19

57.19

疏「若准論經」下，第二依論經釋。於中五：初總出論意、二「故論經」下引論、三「此明聞思」下釋論、四「次便引偈」下重牒論、五「此明函蓋」下結示。疏「次觀修者」下，即經「是境界難見」，可知不可說也。疏中有二：先正牒釋、後「既難可見」下通妨。妨云：既難見聞，何不義大中收？後「而隨修」下，會釋。疏「佛不隨喜」者，亦名違法慢心。謂若自說，不承佛力，言多乖理、不順聖心，故佛不隨喜。疏「地法為所入」者，即當經文「如是」二字。「證智為能入」者，論云「此所說地法眾生以智入」。疏「若事若理無不具」者，以所入如來藏中恒沙佛法，此知理也。事者，即因分之行解也。疏「身正恭敬待」等者，若別釋者，形虔曰恭、心重為敬。然實恭敬通於身心，是故疏云「心敬則身必恭」，論云「身正恭敬」等，恭謂恭謹，敬謂敬重，由心恭敬則身恭敬。《尚書》云「恭者恪也，敬者恭也。」故二大同。有釋云：貌多心少曰恭，心多貌少曰敬。故從多分配於身心，實即通也。「心正恭」者，敬善法故。若於邪法，雖復恭敬而非正也。由恭敬故，便決定求，即此求心，亦名敬相。待有二義：一者停待，待我當說故；二者當待，當者對也。將恭敬心，當對我說。疏「無諂無憍慢」者，謂勝我者則諂，其心必下；劣我者憍慢，其心必高。心無高下，故不諂慢。《易》云「上交不諂，下交不黷。辯必然之理，不改其志操。」亦斯義也。

Regarding the Commentary's text from 'If in accord with the treatise-sūtra' downwards, this is the second part: explaining according to the treatise-sūtra. Within it there are five parts: first, a general presentation of the treatise's meaning; second, citing the treatise from 'Hence the treatise-sūtra' downwards; third, explaining the treatise from 'This clarifies that hearing and contemplation' downwards; fourth, reiterating the treatise from 'Next, he cites the verse' downwards; fifth, concluding and demonstrating from 'This clarifies the fitted case and lid' downwards. In the Commentary, 'Next, contemplation-cultivation' corresponds to the sūtra's phrase 'this realm is difficult to see,' which implies that it is impossible to express. Within the Commentary there are two parts: first, directly repeating and explaining; second, resolving an objection from 'Since it is difficult to see' downwards. The objection states: Since it is difficult to see and hear, why is it not subsumed under the greatness of meaning? After this, from 'Yet following cultivation' downwards, he reconciles and explains it. In the Commentary, 'the Buddha does not rejoice in accordance' is also called the conceited mind that contravenes the Dharma. It means that if one speaks on one's own without relying on the Buddha's power, one's words will mostly deviate from principle and not accord with the holy mind; thus the Buddha does not rejoice in accordance. In the Commentary, 'the ground-dharma is that which is entered' corresponds to the two words 'like this' in the sūtra text. 'Realization-cognition is that which enters'—the treatise states: 'Regarding these ground-dharmas that are spoken of, sentient beings enter them by means of cognition.' In the Commentary, 'whether phenomena or principle, none is not complete': because of the Ganges-sands of Buddha-dharmas within the tathāgatagarbha that is entered, one knows the principle. As for phenomena, they are the practices and understandings of the causal portion. In the Commentary, 'with upright body, wait with reverence and respect,' etc.: if explained distinctively, devotional physical posture is called reverence (gong), and earnestness of mind is called respect (jing). Yet in reality, reverence and respect apply across both body and mind. Therefore the Commentary states, 'If the mind is respectful, the body will certainly be reverent.' The treatise states, 'With upright body, reverently and respectfully,' etc. Reverence means being attentive and prudent; respect means holding in high regard. Due to the mind's reverence and respect, the body is reverent and respectful. The Book of Documents states: 'Reverence is attentiveness; respect is reverence.' Thus the two are largely the same. There is an explanation stating: when appearance is predominant and mind is slight, it is called reverence; when mind is predominant and appearance is slight, it is called respect. Thus, based on preponderance, they are distributed to body and mind, but in reality they are interconnected. 'The mind is upright and reverent' means respecting the wholesome Dharma. If directed toward erroneous dharmas, though one may be reverent and respectful, it is not upright. Because of reverence and respect, one is determined to seek; this seeking mind is itself also a characteristic of respect. 'Waiting' has two meanings: first, awaiting in stillness, waiting for me to speak; second, facing and waiting—'facing' (dang) means confronting. It means bringing a reverent and respectful mind to confront me as I speak. In the Commentary, 'without flattery and without arrogance': toward those who surpass me, one flatters, and one's mind will inevitably lower itself; toward those inferior to me, one is arrogant, and one's mind will inevitably elevate itself. When the mind is free from high and low, one is free from flattery and arrogance. The Book of Changes states: 'In associating with superiors one does not flatter, and in associating with inferiors one is not insolent. Discerning the inevitable principle, one does not alter one's aspiration and conduct.' This also carries this meaning.