大方廣佛華嚴經隨疏演義鈔 62.11

62.11

第二清淨分。疏「初中文有三句」下，疏文有三：初案經釋、二辨家不同、三會論釋。今初。「初句十智為能生」者，即下所列之十句也，智因所觀而成十智。言「得內法」者，疏釋，以證性故，亦是如來教化之法，故名為內。何時得耶？論云「此法明入同時得故。應知。若爾，何異前分，而云前分為此因耶？答：因分觀十未得上品，猶在三地，得上品竟即入四地，與此同時。」若遠公云：「十智十入名異體一，故得同時。而自問云：兩法相似可得言同，明智體一何得言同？彼自釋云：此雖體一，隨門有別，是故說同。云何門別？前就眾生世界等十以彰法明，今此乃就三寶等以說法智，故云別也。」復應難云：所觀既異，何名體一？故應如前鈔家之釋。復應問云：前觀十明得入四地，此前未觀十智，云何言生？故應答言：有二義故，一前以能化觀於所化，今以所化成能化法。為分能所，所觀沙殊；能所相成，故得一時。二者前十明門了相會性，今此十智雖舉十相意在一性，故云內法。性相少異分之成二，性相不離故得一時。問：何以將此教化之法為如來家？論云「如來自身所有諸法，以是法故顯示如來。」釋曰：若無此法，不名如來。故此十法，佛所安住，名之為家。

Second, the division on purity. On the Commentary's text from "In the first [part], the text has three phrases" below, the text of the Commentary has three parts: first, explaining according to the sūtra; second, distinguishing the differences among masters; third, harmonizing and explaining the treatise. Now, the first. "In the first phrase, the ten cognitions are that which produces": these are precisely the ten phrases listed below; the cognitions become the ten cognitions on account of what is contemplated. Regarding "attains the internal dharma," the Commentary explains that because one realizes the nature, and it is also the teaching and transformative Dharma of the Tathāgata, it is therefore named "internal." When is it attained? The treatise says: "Because this dharma-illumination and entry are attained simultaneously. It should be known." If so, how does this differ from the previous division, and why is it said that the previous division is the cause for this? Answer: In the causal division, one contemplates the ten but has not yet reached the superior grade, remaining still on the third bhūmi; upon completing the superior grade, one immediately enters the fourth bhūmi, which is simultaneous with this. As Master Yuangong said: "The ten cognitions and ten entries differ in name but share one essence; therefore they can be simultaneous." Yet he asked himself: "If two dharmas are similar they may be said to be identical, but when illumination and cognition share one essence, how can they be said to be identical?" He himself explained: "Although they share one essence, they differ according to their gates; therefore they are said to be identical. How do the gates differ? The former demonstrates dharma-illumination with respect to the ten, such as sentient beings, worlds, and so forth; the present one speaks of dharma-cognition with respect to the Three Jewels and so forth; hence they are said to be distinct." Again, one might object: "Since what is contemplated is distinct, how can they be called of one essence?" Therefore, one should follow the explanation of the Subcommentary author above. Again, one might ask: "Previously, by contemplating the ten illuminations one attained entry into the fourth bhūmi; prior to this one had not contemplated the ten cognitions—how can they be said to arise?" Therefore, one should reply: "Because of two meanings. First, previously one contemplated what is transformed by means of that which transforms, whereas now one accomplishes the dharmas of that which transforms by means of what is transformed. In order to distinguish the active and the passive, the objects contemplated are somewhat distinct; because the active and passive mutually accomplish each other, they are therefore attained at the same time. Second, the previous ten gates of illumination comprehended characteristics and converged with nature, whereas the present ten cognitions, though adducing ten characteristics, are intended for the single nature; therefore they are called the internal dharma. As nature and characteristics differ slightly, distinguishing them forms two; as nature and characteristics are not separate, they are therefore attained at the same time." Question: Why is this teaching and transformative Dharma taken as the household of the Tathāgata? The treatise says: "All dharmas possessed by the Tathāgata's own body—it is by means of these dharmas that the Tathāgata is manifested." The explanation states: Without these dharmas, one is not called a Tathāgata. Therefore, these ten dharmas, where the Buddha abides, are named his "household."