大方廣佛華嚴經隨疏演義鈔 58.6

58.6

疏「今初」，初句總下疏有三門：一總別分別。二「若別顯義相」下，義類分別。三「又上十句，初佛」下，三寶分別。二中，因果人法即有四門，疏且分二：先果、後因。疏「於中更有總別」者，此中之總，望前為別、望後為總，即亦總亦別。疏「別中六句次第顯前菩薩行」，則以六句為能顯，菩薩行為所顯。以別顯總故，即顯示之義。於六句中自有能所，初一行體為所顯；餘五句能顯，亦是別明顯相。此則顯理之教義，其「次第」之言兩向用之。初一佛次法後菩薩，今菩薩行等，故為次第。二於後六句初體，後顯六句次第。疏「餘三利他皆法雲之行」者，故論釋菩薩地盡竟，便云「此中餘者約教化法故」等，則顯餘三是菩薩地盡中事也。疏「亦可後三」下，然論云此中餘者，故疏配在菩薩地盡中。然無顯文，故兼顯通諸地意。疏「轉離一切凡夫取著事故」者，此即論文，上即指經，下即疏釋。疏別中有三：初通敘文意、二「九中」下隨文別釋、三「然此九句」下結定。疏「總別九句文雖不次」者，初即第二生如來家過，二即總句超凡夫地，三即第一入菩薩位入位過，四即第四離世間趣得道過，五即第五得菩薩法法體過，六即第三無能說其種姓過失種姓過，七即第六住菩薩處處過，八即第七入三世平等是業過，九即第八於如來種中決定當得無上菩提名畢定過。餘八全同，唯第九捨轉離相文小不同，故疏會釋。疏文分三：初正釋捨轉離。二「即前第八」下，會通前文。此斷前行，故須會釋。謂前明者，志氣成立決成菩提，於如來種中即是行義。行斷雖殊，決成菩提義則同矣。三「言怖畏」下，釋文。於中先舉論。「不愛是所畏」下，疏釋。

Regarding the Commentary's "Now the first": under the first clause, the general, the Commentary has three approaches: 1. Distinguishing general and specific; 2. From "If specifically showing the characteristics of meaning" onwards, distinguishing categories of meaning; 3. From "Moreover, among the above ten phrases, the first is the Buddha" onwards, distinguishing the Three Jewels. Within the second [approach], cause and effect, person and Dharma yield four approaches; the Commentary temporarily divides them into two: first effect, then cause. As for the Commentary's "Within them, there are furthermore general and specific": the general here is specific looking back to what preceded, and general looking forward to what follows; thus it is both general and specific. As for the Commentary's "The six specific clauses sequentially show the aforementioned bodhisattva practices": this takes the six clauses as that which shows, and bodhisattva practices as that which is shown. Because the specific shows the general, this is precisely the meaning of "showing." Within the six clauses there are intrinsically the active and the passive: the first clause, the essence of practice, is what is shown; the remaining five clauses are that which shows, and they are also the specific manifestation of evident characteristics. This is the doctrinal meaning of revealing principle; the word "sequentially" applies in both directions: first, the one Buddha, next Dharma, and afterward bodhisattva—now bodhisattva practice and so forth—hence it is sequential; second, among the latter six clauses, first is essence, and afterward showing the sequence of the six clauses. As for the Commentary's "The remaining three that benefit others are all practices of the Dharma Cloud": therefore the treatise, after explaining the completion of the bodhisattva grounds, immediately says: "Here, the remainder are according to the teaching of conversion," etc., which shows that the remaining three pertain to matters within the completion of the bodhisattva grounds. As for the Commentary's "It can also be that the latter three" onwards: however, the treatise says "the remainder here," so the Commentary matches them to the completion of the bodhisattva grounds. Yet there is no explicit text, so it additionally reveals the intent that they pervade all the grounds. As for "because of turning away from and leaving all ordinary beings' grasping and attachments": this is the text of the treatise; the upper part points to the sūtra, and the lower part is the Commentary's explanation. Within the specific in the Commentary there are three parts: 1. Generally explaining the textual intention; 2. From "Among the nine" onwards, explaining the text specifically according to each clause; 3. From "However, these nine clauses" onwards, definitive conclusion. As for the Commentary's "Although the text of the nine general and specific clauses is not in sequence": the first is the second, the fault-transcendence of being born in the Tathāgata's family; the second is the general clause, transcending the stage of ordinary beings; the third is the first, the fault-transcendence of entering the rank by entering the bodhisattva's rank; the fourth is the fourth, the fault-transcendence of obtaining the path by leaving worldly destinies; the fifth is the fifth, the fault-transcendence of the essential substance by obtaining the bodhisattva Dharma; the sixth is the third, the fault-transcendence of the lineage in that none can speak of the faults of his lineage; the seventh is the sixth, the fault-transcendence of place by abiding in the bodhisattva's place; the eighth is the seventh, the fault-transcendence of karma by entering the equality of the three times; the ninth is the eighth, the fault-transcendence of certainty by definitely attaining unexcelled bodhi within the lineage of the Tathāgata. The other eight are completely identical; only the ninth, the phrasing of casting off, turning away, and leaving, is slightly different, so the Commentary harmonizes and explains it. The text of the Commentary is divided into three: 1. Directly explaining casting off, turning away, and leaving; 2. From "namely the previous eighth" onwards, harmonizing with the preceding text. This interrupts the preceding practice, so it must be harmonized and explained: that is to say, what was clarified previously is that aspiration is established and definitely achieves bodhi; within the lineage of the Tathāgata, this is precisely the meaning of practice. Although practice and severance differ, the meaning of definitely achieving bodhi is the same. 3. From "The word 'fear'" onwards, explaining the text. Within it, first the treatise is cited. From "What is not loved is that which is feared" onwards, the Commentary explains.