大方廣佛華嚴經隨疏演義鈔 60.119

60.119

疏「論經具有」者，彼云「此諸眾生墮在大苦煩惱業中」。疏「第三思得方便」，於中五：一總舉文理；二「言有五者」下，列其名位；三「然此五」下，總顯文意；四「此五之中」下，舉論總釋；五正釋文。四中又二：一出經意成論為三之由。二「論依此義」下正舉論釋。而論總云「是中方便攝行有三種」。問：前來豈非方便攝行？何以至此始云攝行？答：上之二段牒前起後，方欲傍求，未得名為方便攝行；今此求得攝生方便，方得其名。證中最極名畢竟盡，起中漸增名為上上。第三可知。疏「釋如實覺云隨順如實覺」者，論總云彼盡，以如來所說一切法隨順如實覺起故。疏分論文兩段釋之：先釋一切法。而遠公云：「如來所說一切，法略有二種：一三地中從佛所聞之法、二當地中諸佛七勸所說之法。今於此二起如實覺。如實覺者，隨順相應故。一順三地所聞法，起得無生忍及深行等。」疏依此義云：因音聲忍得無生忍。然無生忍從四地起，亦證三地之中所聞法故成於順忍，順忍之力得於無生，故以順忍釋論隨順三地所聞即音聲忍。二「對七勸得如實覺」，即八地中得無量身及淨佛土。十自在等，得勸之後方成此故。今約展轉，故略不明。

Regarding the commentary's statement, "The treatise's sūtra contains both": it says there, "These sentient beings have fallen into great suffering, afflictions, and karma." Regarding the commentary's "Third, reflecting and attaining upāya": within this there are five: 1. generally adducing the text and principle; 2. from "Speaking of there being five..." onward, listing their names and stages; 3. from "However, these five..." onward, generally revealing the meaning of the text; 4. from "Among these five..." onward, adducing the treatise to explain generally; 5. explaining the text directly. Within the fourth, there are also two: 1. presenting the intent of the sūtra to establish the reason why the treatise makes it three; 2. from "The treatise relies on this meaning..." onward, directly adducing the treatise to explain. And the treatise states generally: "Herein, the practice of gathering through upāya has three kinds." Question: Was the preceding not the practice of gathering through upāya? Why only upon reaching this point is it called the practice of gathering? Answer: The two passages above took up the preceding to initiate what follows, when one was just intending to seek broadly, and could not yet be called the practice of gathering through upāya; now, having sought and attained the upāya for gathering sentient beings, it only now receives this name. The most ultimate among realizations is called "ultimate exhaustion"; gradual increase among arisings is called "highest of the high." The third can be known. Regarding the commentary's statement, "Explaining real awakening, it says 'accordant real awakening'": the treatise generally states that that is exhausted, because all dharmas spoken by the Tathāgata arise in accordance with real awakening. The commentary divides the treatise text into two sections to explain it: first, explaining all dharmas. Master Huiyuan says: "All dharmas spoken by the Tathāgata are, in brief, of two kinds: 1. the dharmas heard from the Buddha in the third stage; 2. the dharmas spoken by the seven admonitions of all Buddhas in the current stage. Now, one generates real awakening toward these two. As for real awakening, it is because of accordant resonance. First, according with the dharmas heard in the third stage, it arises to attain the acceptance of non-arising and deep practice, etc." Relying on this meaning, the commentary states: through the acceptance of sounds, one attains the acceptance of non-arising. However, the acceptance of non-arising arises from the fourth stage, and because it also realizes the dharmas heard within the third stage, it accomplishes the accordant acceptance. By the power of accordant acceptance, one attains non-arising; hence it explains the treatise's "according with" as the accordant acceptance, and what is heard in the third stage is the acceptance of sounds. Second, "toward the seven admonitions, attaining real awakening": this is attaining the immeasurable bodies, purifying Buddha lands, the ten masteries, etc., in the eighth stage, for only after receiving the admonitions are these accomplished. Here, referring to the progressive succession, it is briefly not elucidated.