大方廣佛華嚴經隨疏演義鈔 57.34

57.34

疏「然小乘下」，第二隨難料揀，即是後三。應有問言：何以護心雙約二利，護行唯約利他？故為此通。又約自利，多同前六故。疏中「慈依苦苦」等者，然其慈悲略有三義：一別，慈能與樂、悲能拔苦。二通，故三地中釋慈心廣大無量云「廣者與欲界樂，大者與色無色界同喜樂。無量者，與不同喜樂。」經文後三無量，例同於慈，更不見釋，義當同與樂也。又彼地中，依苦眾生故，入慈悲無量，即慈亦拔苦。今此則二皆拔苦，慈心麁拔二苦、悲心細拔行苦。疏中文二：先順論總明拔苦；後「又明與樂」下，顯二通義，可知。疏「總云佛智」等者，上句舉經，謂無上智，即論總指其體，知斷證修故。論別顯其相，謂知苦斷集、證滅修道。苦是報法，不可言斷，但可言知，以令生厭。集則可斷。滅是理法，但可云證。道是心法，可以進修。言「約無作四諦」者，此疏釋論，揀非權小。如四諦品言修究竟故者，釋妨。恐有問言：既是佛智，何得有修？通意可知。疏「此智差別」下，別中九句。一問記業，記即答也。二「揀異菩薩」者，皆窮盡故。三中平等，有其二義：一二無我理生佛平等、二令眾生平等皆證。五中「救攝因」者，由慈淨嗔，能用四攝廣利樂故。從「第六無餘智」下四句經文，約五無量界，謂六即眾生界無量、七即世界、八即法界及調伏眾生界、九即調伏加行界，如文可知。六中言「佛眼觀眾生」者，四眼九眼入於佛眼，皆名佛眼。無餘亦有二義：一遍觀眾生盡無盡故、二以十眼委照性相心行等故。七中言「論經闕於淨剎」者，論云「七無染佛智，一切世間無障無染，自然應化。今信作業智心無礙，如經得一切世界無障淨智故。」釋曰：經無淨剎，釋有淨義，即淨剎無染，心解脫故；化往無障，慧解脫故。今經亦令眾生但生信樂而無染著。八中窮盡心行方善調故。九中初舉論；「法輪即是」下，疏以經文會論所釋。

Regarding the Commentary's: "However, the Hīnayāna..." down to..., this is the second [section], "resolving difficulties through discrimination," which refers to the last three. Someone might ask: "Why does guarding the mind take both kinds of benefit (self and others) into account, while guarding practice accounts only for benefiting others?" Therefore, this explanation is given. Furthermore, in terms of self-benefit, it mostly corresponds to the previous six. In the Commentary: "Kindness (maitrī) relies on the suffering of suffering..." etc.: Maitrī and karuṇā (compassion) have briefly three meanings. First, the specific: maitrī is able to bestow joy, and karuṇā is able to eradicate suffering. Second, the common: thus, in the Third Ground, explaining the vast and immeasurable mind of maitrī, it says, "'Vast' means bestowing the joy of the desire realm; 'great' means bestowing the joy shared with the form and formless realms; 'immeasurable' means bestowing the joy that is not shared [with them]." The latter three immeasurables in the sūtra text are parallel to maitrī and are not explained further, meaning their sense is likewise the bestowing of joy. Furthermore, in that ground, because of suffering sentient beings, one enters into the immeasurables of maitrī and karuṇā—that is, maitrī also eradicates suffering. Here, both eradicate suffering: the mind of maitrī coarsely eradicates two [types of] suffering, and the mind of karuṇā subtly eradicates the suffering of conditioned existence (saṃskāra-duḥkhatā). The text of the Commentary has two parts: first, following the Treatise, it generally explains the eradication of suffering; second, from "It also explains bestowing joy..." onward, it clarifies the common meaning of both, which can be understood. Regarding the Commentary's: "It generally says 'Buddha-knowledge'..." etc.: The preceding clause cites the sūtra, meaning the unsurpassed knowledge, which is the Treatise's general reference to its essence, because of knowing, abandoning, realizing, and cultivating. The Treatise specifically reveals their aspects, meaning knowing suffering, abandoning its accumulation, realizing its cessation, and cultivating the path. Suffering is a dharmic retribution; it cannot be spoken of as abandoned, but only as known, in order to engender revulsion. Accumulation can be abandoned. Cessation is the principle-dharmas; it can only be spoken of as realized. The path is the mind-dharmas; it can be cultivated and advanced. Saying "in terms of the non-arising Four Truths," this is the Commentary explaining the Treatise to distinguish it from the provisional and the Hīnayāna. As the "Chapter on the Four Truths" speaks of "cultivation being ultimate," this resolves a difficulty: fearing that someone might ask, "Since it is Buddha-knowledge, how could there be cultivation?" The meaning of the resolution can be understood. In the Commentary, from "The distinctions of this knowledge..." onward, there are nine clauses in the specific [explanation]. First, the inquiry and prediction of actions: "prediction" means responding. Second, "distinguished from bodhisattvas": because they exhaustively comprehend everything. Third, within "equanimity," there are two meanings: first, that in the principle of the two forms of selflessness, sentient beings and buddhas are equal; second, causing sentient beings equally to realize it. In the fifth, "the cause of salvation and gathering": because through maitrī one purifies anger and is able to employ the four means of gathering (saṃgraha-vastu) to broadly benefit and bring joy. From the sixth, "the knowledge without remainder," the four subsequent sūtra clauses correspond to the five immeasurable realms—that is, the sixth is the immeasurable realm of sentient beings; the seventh is the world realm; the eighth is the dharmadhātu and the realm of taming sentient beings; the ninth is the realm of the preparatory practices for taming, as can be known from the text. In the sixth, the phrase "the Buddha-eye observing sentient beings": when the four eyes and nine eyes merge into the Buddha-eye, they are all called the Buddha-eye. "Without remainder" also has two meanings: first, observing sentient beings everywhere to their limits and limitless nature; second, illuminating their natures, characteristics, mental activities, and so forth in detail through the ten eyes. In the seventh, saying "The treatise-text lacks 'purifying the lands'": the Treatise says, "Seventh, undefiled Buddha-knowledge: free of obstruction and defilement toward all worlds, spontaneously manifesting transformations. Now, believing in the knowledge of actions and karmic deeds, the mind is unobstructed, just as the sūtra says: 'obtaining unobstructed pure knowledge of all worlds.'" Exegesis: The sūtra lacks "purifying the lands," but the explanation has the meaning of purity, which means purifying the lands without defilement, due to the mind's liberation; manifesting transformations without obstruction, due to the liberation of wisdom. The present sūtra also causes sentient beings merely to generate faith and joy without defiled attachment. In the eighth, only by exhaustively comprehending their mental activities can one skillfully tame them. In the ninth, it first cites the Treatise; from "The wheel of Dharma is precisely..." onward, the Commentary harmonizes the Treatise's explanation with the sūtra text.