大方廣佛華嚴經隨疏演義鈔 58.13

58.13

疏「文分為三」下，正釋經文。所以三者，即行修始終也。疏「故下論云」者，以論先廣釋十願竟，後方以義收束。今先為義門，故言下論。凡有下論之言，皆準此知。疏「而言大」下，釋此大字，有通有別。別指在文。通中有三：初正釋、二「瑜伽」下引證、三「今揀異」下結示。今初，先舉論文。「光明善根」，此舉大體轉勝增廣，此示大相。從「謂教證」下，疏釋論文。疏「兼取所從即後二願」者，正願但約攝受菩薩善法異於凡小，大願即顯行相深廣，故二不同，則正通大別。正未必大，大必是正，故兼二也。疏「即以欲勝解信三」者，欲及勝解別境中攝。信即是善，並如前釋。今希求即欲，要印持前境，方忍樂欲而心淨故。疏「先約行」中二：先別明、後「若約通」下，明通二利。疏「一以何身」者，此中五句。「論有徵」下，即疏答，義屬經文。如「一以何身」，論也。「謂攝法」下，是疏囑經。下四皆然，而但釋前二，後三易故。「四眾生住處」者，即第六承事願，有其二義：今取土中有生往化之義。疏「後三不定」者，自有三釋：初一是古疏意、次二即論。疏「後三明位」下，從初地來，證如同聖，故至九地不離諸菩薩會等；二十地方得三業不空；三如來，可知。疏「已攝二嚴」等者，初一福嚴、次二智嚴、四通二嚴、五六福嚴、七八通二、九福滿、十智圓。「因果行位」，已如向辨。

In the commentary, the passage from 'the text is divided into three' onwards directly explains the sūtra text. The reason there are three is that they represent the beginning and the end of the cultivation of practice. As for 'therefore the treatise below states' in the commentary, it is because the treatise first explains the ten vows extensively and only afterwards synthesizes them through their essential principles. Here, the principles are presented first, which is why it says 'the treatise below'. Wherever the phrase 'the treatise below' appears, it should be understood in accordance with this. In the commentary, from 'concerning the word great' onwards, explaining this word 'great' has both general and particular aspects. The particular refers to the text itself. In the general, there are three parts: first, the direct explanation; second, from 'Yogācāra' onwards, adducing proofs; third, from 'now distinguishing differences' onwards, concluding and demonstrating. As for the first, it first cites the text of the treatise. 'Roots of goodness of illumination': this presents the great essence. Becoming increasingly superior and expanding: this shows the great characteristics. From 'meaning teaching and realization' onwards, the commentary explains the text of the treatise. As for 'concurrently taking what follows, which means the latter two vows' in the commentary: the correct vows merely concern taking in the wholesome dharmas of the bodhisattva to distinguish them from ordinary beings and the Hinayāna, whereas the great vows reveal the depth and breadth of the aspects of practice; hence, the two are not identical. Thus, 'correct' is general and 'great' is particular. What is correct is not necessarily great, but what is great is certainly correct; therefore, it includes both. In the commentary, 'that is, through desire, resolve, and faith, these three': desire and resolve are included among the particular mental factors. Faith is wholesome, both as explained before. Here, seeking is desire; one must decisively verify the preceding cognitive object, and only then does one patiently take pleasure in desiring it and the mind becomes pure. In the commentary, under 'first regarding practice', there are two parts: first, explaining separately; and second, from 'if regarding the general' onwards, clarifying that it extends to both benefits. In the commentary, regarding 'first, by means of what body': herein are five phrases. In 'the treatise raises the question' onwards, this is the commentary's reply, the meaning belonging to the sūtra text. For example, 'first, by means of what body' is the treatise. From 'namely, taking in the Dharma' onwards, it is the commentary joining it to the sūtra. The remaining four are all like this, yet it only explains the first two, because the latter three are easy. 'Fourth, the dwelling places of sentient beings': this is the sixth vow, of serving, which has two meanings; here it takes the meaning that within the lands there are sentient beings, and one goes to transform them. In the commentary, 'the latter three are undetermined': there are naturally three interpretations. The first is the intention of the old commentary; the next two are from the treatise. In the commentary, 'the latter three explain the stages' onwards: starting from the first bhūmi, realization is like that of the holy ones, so up to the ninth bhūmi one does not depart from the assemblies of all bodhisattvas and the like; on the tenth bhūmi one attains the three modes of action as not in vain; the third, the Tathāgata, is understandable. In the commentary, 'having already subsumed the two adornments' and so forth: the first one is the adornment of merit; the next two are the adornments of wisdom; the fourth applies to both adornments; the fifth and sixth are the adornments of merit; the seventh and eighth apply to both; the ninth is the perfection of merit; the tenth is the consummation of wisdom. Cause, effect, practice, and stages have already been distinguished as above.