大方廣佛華嚴經隨疏演義鈔 61.48

61.48

疏「釋成勝義」者，上舉三山，已知三禪樂勝，故今方出勝義。於中有六：一上一句標。二「謂下」，正明勝義。「無如是樂」者，無有無喜勝樂。「及無間捨」者，明無能治行。捨則下地有樂無捨，上地有捨無樂，今有捨有樂故樂最勝。三「是故」下，引證消經，明其有樂有捨。四「故諸樂」下，結成勝義。五「此瑜伽」下，結彈異解。謂遠公將能捨兩字屬於上句，云諸聖所說能捨。釋云：唯聖弟子能說能過堪能捨離，非凡所能彰此樂深。今將能捨兩字屬下，云能捨有念受樂故，樂為勝故，諸聖者共說此樂者最為勝耳。遠公但云樂勝，不知何以得勝？思之。是故結云有文有理，不應別解。六「文中」下，會經同論。言「但有捨念已殊上下」者，有捨念故異下，有樂故異上。

Regarding the commentary's "Explaining to establish the superior meaning": having raised the three mountains above, one already knows the bliss of the third dhyāna is superior; hence now it presents the superior meaning. In this there are six points: 1. The previous phrase indicates it. 2. "Namely, lower..." directly clarifies the superior meaning. "There is no such bliss": there is no superior bliss without joy. "And uninterrupted equanimity": clarifying that there is no counteractive equanimity of activity. For lower stages have bliss without equanimity, and higher stages have equanimity without bliss; here, having both equanimity and bliss, bliss is supreme. 3. "Therefore" downward cites evidence to unpack the sūtra, clarifying that it has both bliss and equanimity. 4. "Therefore all blisses" downward concludes the superior meaning. 5. "This Yogācāra" downward concludes by criticizing differing interpretations. Namely, Master Huiyuan attached the two words 'capable of abandoning' to the previous phrase, saying 'all āryas declare one capable of abandoning'. He explained: 'Only ārya disciples can speak, can surpass, and have capability to abandon, not being what ordinary people can do, displaying the depth of this bliss.' Now, attaching the two words 'capable of abandoning' below, it says that by being capable of abandoning, having mindfulness, and experiencing bliss, bliss is superior; hence all āryas together declare this bliss to be the most superior. Master Huiyuan merely said bliss is superior, not knowing why it is superior; contemplate this. Therefore it concludes that there being both textual and rational grounds, one should not interpret it differently. 6. "In the text" downward harmonizes the sūtra with the treatise. Stating "merely having mindfulness of equanimity already differs from above and below": by having mindfulness of equanimity it differs from below; by having bliss it differs from above.