大方廣佛華嚴經隨疏演義鈔 57.20

57.20

疏「次二句對法彰己善說」等者，疏文有三：初科經、二「文雖三節」下解義、三「云何相應」下隨難別解。二中，然論一時總徵云「一示現何事？二以何事？三云何事？四依止何事？」次重牒其問以對經文，更無別釋。今疏取意便牒便釋。四重釋中，初重有二：先問；「所謂」下答，即果分地法為所顯示，故云「勝上地法」。下之三段文皆有四：一義釋問意；二「故論云以何事」，即引論證；三「答云」下，義釋答意；四「故經云微妙音」者，引經證成。斯則經答伏難，論假問起，疏先釋義、後方引文。此釋第二，下三句例知。疏「為依出世善字」者，妙音是聲，善字是名句文。文即是字，為名句依，故但云字，則四法備矣。上風畫喻中云說者，以此二事說；聽，者以此二事聽。疏「一隨方言音」等者，隨諸方土梵漢等異。二「字句」等，即教與理相應。疏「又與能詮」等者，上明說人與教相應，復與理相應，理即所詮。今明但稱能詮，居然合理，若乖能詮即違理故。三事，即聲、字、譬。

Regarding the Commentary's text 'The next two lines, in relation to the Dharma, manifest his own skillful explanation,' etc., the Commentary's text has three parts: first, outlining the divisions of the sūtra; second, explaining the meaning from 'Although the text has three sections' downwards; third, individually explaining in accordance with difficulties from 'How are they corresponding?' downwards. In the second part, the treatise collectively questions at one time, stating: 'First, what matter is manifested? Second, by means of what matter? Third, how is the matter? Fourth, relying on what matter?' Next, it reiterates these questions to match the sūtra text without any separate explanation. Now the Commentary captures the intent, immediately reiterating and explaining. Among the fourfold explanations, the first has two parts: first, a question; from 'The so-called' downwards is the answer—that is, the ground-dharma of the fruition portion is that which is manifested, hence it says 'the superior ground-dharma.' Each of the three sections below has four parts: first, explaining the question's meaning; second, 'Hence the treatise states: By means of what matter?,' which cites the treatise as proof; third, from 'The answer states' downwards, explaining the answer's meaning; fourth, 'Hence the sūtra states: With subtle and wondrous sound,' which cites the sūtra to corroborate it. Thus, the sūtra answers the implicit objection, the treatise poses a hypothetical question to raise it, and the Commentary first explains the meaning and only afterward cites the text. This explains the second; the three lines below are to be understood by analogy. In the Commentary, 'relying on supramundane wholesome characters': wondrous sound is voice, and wholesome characters are names, phrases, and syllables. Syllables are characters, which serve as the basis for names and phrases; therefore, merely mentioning characters encompasses all four dharmas. In the wind-painting analogy above, it states that the speaker speaks by means of these two matters, and the listener listens by means of these two matters. In the Commentary, 'first, according to regional speeches and sounds,' etc.: according to the differences among lands, such as Sanskrit, Chinese, and so forth. Second, 'characters and phrases,' etc., means the correspondence between teaching and principle. In the Commentary, 'Furthermore, with the active explicator,' etc.: above, it was clarified that the speaker corresponds to the teaching and also corresponds to the principle; principle is that which is explicated. Now it clarifies that merely according with the active explicator spontaneously accords with principle; if one contradicts the active explicator, one violates principle. The three matters are voice, characters, and analogies.