大方廣佛華嚴經隨疏演義鈔 57.8

57.8

疏「論云如修多羅」下，第四釋論引證。於中二：一牒論、二「是了義故」下疏釋。於中亦二：此句出意由是了義，故經定說。疏「涅槃經」下，引經文，於中又二，先正引、二通妨。今初，即南經第三十五〈憍陳如品〉。「爾時世尊告憍陳如：『色是無常，因滅是色，獲得解脫常住之色。受想行識亦是無常，因滅是識，獲得解脫常住之識。』」彼經次說「苦、空、不淨亦復如是，故說如來五蘊常樂我淨。」言「其文非一」者，即《涅槃經》第二開宗顯德即說常住，如玄談中已廣分別。此經上下，其文非一。疏「問所依本有」下，二解妨。先問、後「若依唯識」下解釋。於中又二：先依法相宗。言「非自性常」者，自性則凝然常，此約法身。報身名相續常，即止能依亦說名常。三者化身名不斷常，應用不斷故。疏「若起信」下，二依法性宗。先引論，謂本覺是法身，始覺是報身。既云始覺同本覺，無復始本之異名，究竟覺則二常無別。生公亦云：「真理自然，悟亦冥符。真既無差，悟豈容易？不易之體，為湛然常照」等，並如前說。《勝鬘經》云「一切法常住者，若別說三身。如來妙色身，世間無與等，無比不思議，是故今敬禮」，則說化身。「如來色無盡，智慧亦復然」，即歎報身。「一切法常住」，即歎法身。「是故我歸依」，總歎三身。既云一切法常住，則上二身豈非常住？亦同《法華》世間相常住。世間尚猶常住，三身豈得無常？疏「三其相如虛空即解脫相」者，先舉經立名；二從「不同聲聞」下釋顯其相，亦取論意耳。論亦有三：一反問辯非，云「可同聲聞緣覺智有障解脫耶？不也。」二順問彰是，云「云何解脫？偈言：其相如虛空。」三釋是異非，云「無一切煩惱障礙故。」釋曰：煩惱，即《法華》云「離諸苦縛名得解脫。是人於何而得解脫？但離虛妄名為解脫，其實未得一切解脫。未脫所知，有三餘故。」今脫二障，故不同彼。疏「三德之義已見上文」下，第三總結三德。於中二：先總結三德、第二別說轉依。前中總指云見上文者，即〈問明品〉，然下〈出現品〉復當廣明也。疏「然圓滿在佛」下，約位分別。即天台智者意，約圓教六即以明。一理即三德，謂一切眾生平等共有即三雜染，煩惱即般若、結業即解脫、苦報即法身。迷成三雜染，體即三德。二名字三德，謂於圓理，若因若果解了分明。三觀行三德，三德圓修，障無不寂、理無不照，寂照雙流徹見心性。又一空一切空即是般若，一假一切假即是解脫，一中一切中即是法身。四相似三德，謂六根清淨身如瑠璃，照法實相業繫不羈。五分真三德，如初發心住，得如來一身無量身，說法智慧所作自在。六究竟三德，即是如來。今此即當分真三德。今云「圓滿在佛」，即究竟三德。十住開發，即是分真。此中約因，即言分得，亦分真也，從十住初心直至十地，皆名分真故。所依果海即等究竟。

The commentary states: "The treatise says: 'As the sūtra states...'" and so on: fourth, explaining the treatise's citation of scriptural proof. Within this there are two parts: first, stating the treatise; second, from "Because it is of definitive meaning" downward, the commentary's explanation. Within this there are also two parts: this sentence brings out the intention that, because it is of definitive meaning, the sūtra definitively speaks of it. The commentary states: "The Nirvāṇa Sūtra..." and so on, citing the sūtra text; within this there are also two parts: first, directly citing it; second, resolving an objection. First, this is the thirty-fifth chapter, "Kauṇḍinya," in the Southern edition of the sūtra: "At that time the World-Honoured One said to Kauṇḍinya: 'Form is impermanent. Through the cessation of this form, one attains the permanent form of liberation. Sensation, perception, volition, and consciousness are also impermanent. Through the cessation of this consciousness, one attains the permanent consciousness of liberation.'" That sūtra subsequently states: "Suffering, emptiness, and impurity are also like this; therefore it is said that the Tathāgata's five aggregates are permanence, bliss, self, and purity." As for "its texts are more than one," this refers to the second fascicle of the Nirvāṇa Sūtra, which, in setting forth the doctrine and revealing the virtues, immediately speaks of permanence, as has already been extensively distinguished in the profound discussion. Throughout this sūtra, above and below, its texts are more than one.
The commentary states: "Question: The locus is fundamentally present..." and so on: secondly, resolving an objection. First asking, and later, from "If according to Consciousness-Only..." downward, explaining. Within this there are also two parts: first, according to the Dharmalakṣaṇa school. Saying "it is not permanent in self-nature": the self-nature is permanently immutable, which refers to the dharmakāya. The saṃbhogakāya is called permanent in continuity; that is, the dependent [cognition] is also spoken of as permanent. Third, the nirmāṇakāya is called permanent in non-interruption, because its functioning in response is uninterrupted. The commentary states: "If according to the Awakening of Faith..." and so on: secondly, according to the Dharmatā school. First citing the treatise, meaning that original enlightenment is the dharmakāya, and initial enlightenment is the saṃbhogakāya. Since it says that initial enlightenment is identical to original enlightenment, there are no longer separate names of initial and original; in ultimate enlightenment, the two permanences are without distinction. Master [Dao]sheng also said: "The true principle is spontaneous; awakening also tallys with it obscurely. Since truth is without difference, how could awakening be mutable? The immutable essence is serene, ever illuminating," and so forth, all as stated earlier.
The Śrīmālādevī Sūtra says: "All dharmas are permanently abiding. If speaking separately of the three bodies: 'The Tathāgata's wondrous form-body is without equal in the world, incomparable and inconceivable; therefore I now pay homage'—this speaks of the nirmāṇakāya. 'The Tathāgata's form is inexhaustible, and his wisdom is likewise'—this praises the saṃbhogakāya. 'All dharmas are permanently abiding'—this praises the dharmakāya. 'Therefore I take refuge'—this generally praises the three bodies." Since it says that all dharmas are permanently abiding, how could the upper two bodies not be permanently abiding? This is also like the Lotus Sūtra's "The characteristics of the world are permanently abiding." If even the world is permanently abiding, how could the three bodies be impermanent?
The commentary states: "Third: its characteristic is like empty space, which is the characteristic of liberation": first, it adduces the sūtra to establish the name; second, from "Unlike the śrāvakas..." downward, it explains and reveals its characteristics, also taking up the intention of the treatise. The treatise also has three parts: first, a reverse question distinguishing what it is not, saying: "Can it be the same as the liberation of the wisdom of śrāvakas and pratyekabuddhas, which still has hindrances? No." Second, a direct question revealing what it is, saying: "What is liberation? The verse says: 'Its characteristic is like empty space.'" Third, explaining what it is and distinguishing it from what it is not, saying: "Because it is free from all afflictions and hindrances." Explanation: afflictions—this is what the Lotus Sūtra calls: "Freedom from all bonds of suffering is called attaining liberation. From what has this person attained liberation? Merely departing from falsehood is called liberation; in reality he has not yet attained all liberation. He has not escaped the knowable, because there are three remainders." Now, escaping the two hindrances, it is not like that.
The commentary states: "The meaning of the three virtues has already appeared above..." and so on: third, concluding generally with the three virtues. Within this there are two parts: first, concluding generally with the three virtues; second, speaking specifically of the transformation of the locus. In the former, pointing generally by saying "appeared above" refers to the "Inquiry on the Manifest" chapter, yet below in the "Appearance" chapter it will again be extensively clarified. The commentary states: "However, its consummation is in the Buddha..." and so on, distinguishing according to stages. This is the meaning of Zhiyi of Tiantai, clarifying according to the six identities of the Perfect Teaching. First, the three virtues of identity in principle: that all sentient beings equally possess the three defilements—affliction is prajñā, karma-bondage is liberation, and suffering retribution is the dharmakāya. Delusion forms the three defilements, yet their essence is just the three virtues. Second, the three virtues of identity in name: regarding the perfect principle, whether cause or fruit, one understands clearly. Third, the three virtues of identity in contemplative practice: the three virtues are cultivated perfectly; there is no hindrance that is not stilled, no principle that is not illuminated; stillness and illumination flow together, seeing through to the mind-nature. Furthermore, one emptiness is all emptiness, which is prajñā; one provisionality is all provisionality, which is liberation; one middle is all middle, which is the dharmakāya. Fourth, the three virtues of identity in resemblance: the six faculties are purified, the body is like lapis lazuli, illuminating the true characteristic of dharmas, unbound by the ties of karma. Fifth, the three virtues of identity in partial reality: as in the Abode of the Initial Aspiration, one attains the Tathāgata's single body and immeasurable bodies, with sovereign mastery in preaching the Dharma and wisdom activities. Sixth, the three virtues of ultimate identity: that is the Tathāgata. Here this corresponds to the three virtues of identity in partial reality. Saying now "its consummation is in the Buddha" refers to the three virtues of ultimate identity. The opening and unfolding in the ten abodes is partial reality. Here, in terms of the cause, it says "partially attained," which is also partial reality, because from the initial mind of the ten abodes straight up to the ten bhūmis, all are called partial reality. The fruit-sea depended upon is equal to the ultimate.