大方廣佛華嚴經隨疏演義鈔 68.11

68.11

疏「又俱未滿故俱不住，廣如淨名」者，即《淨名》第三〈菩薩行品〉。眾香菩薩欲歸本國，白佛求法云：「唯然世尊！願賜少法，還於彼土當念如來。」佛告諸菩薩：「有盡無盡解脫法門，汝等當學。何謂為盡？謂有為法。何謂無盡？謂無為法。如菩薩者，不盡有為、不住無為。何謂不盡有為？謂不離大慈、不捨大悲，發一切智心而不忽忘。」乃至云「以大乘教成菩薩僧，心無放逸，不失眾善。行如此法，是名菩薩不盡有為。何謂不住無為？謂修學空不以空為證？修學無相無作不以無相無作為證。」乃至云「觀諸法虛妄，無我無人無主無相，本願未滿而不虛福德禪定智慧。修如此法，是名菩薩不住無為。又具福德故，不住無為；具智慧故，不盡有為。大慈悲故，不住無為；滿本願故，不盡有為。集法藥故，不住無為；隨授藥故，不盡有為。知眾生病故，不住無為；滅眾生病，不盡有為。」釋曰：然《淨名》意但揀二乘，謂二乘盡有住無，有為三相故名為盡，無為無相故名為住。若盡若住即是有礙，不盡不住為無礙法。然是一法就事相分，故為二別。盡有即無起行修德之地，住無即絕慈悲化道之能，是故大士並不為也。而彼經文，先正釋不住不盡，後又具福德下釋不住不盡所以，謂夫德之積也必涉有津，若住無為則功德不具。具智慧故不盡有為者，智之明也必由廣博，若廢捨有為則智慧不具，故大悲不盡。然文廣，故指其文。若望此經，但是不住無為之義耳，闕於不住有為之義。今疏向云功德助道未滿足故不住無為，即全同《淨名》文意。言智慧助道未滿足故不住有為者，則側用《淨名》「彼具智慧不盡有為，以盡有為不成廣智，故不盡矣。」今以住有為不成深智，故不住矣。則是具智慧故不住生死，具大悲故不住涅槃義耳。言又俱未滿故俱不住者，謂應反上智慧助道未滿足故不住無為，功德助道未滿足故不住有為。謂若住無為，不成種智，是為不入生死大海，則不能生一切智寶。若住有為，自淪生死，安能成就諸佛功德？亦是具大智故不住涅槃，具大悲故不住生死。謂若住涅槃，非是亡緣之智；若住生死，非無愛見之悲。餘義至下當釋。疏「大品中」下，亦成上義。若是證時，住無為也。故七地云「雖行實際而不作證」。

Regarding the Commentary's statement, "Furthermore, because both are not yet perfected, one abides in neither, as fully explained in the Vimalakīrti-nirdeśa": this refers to the third [fascicle], the "Practice of the Bodhisattva" chapter of the Vimalakīrti-nirdeśa. When the bodhisattvas from the World of Multitudes of Fragrances wished to return to their native land, they addressed the Buddha, seeking the Dharma, saying: "May it be so, World-Honoured One! We pray that you bestow a small teaching upon us, so that upon returning to that land, we may be mindful of the Tathāgata." The Buddha told the bodhisattvas: "There is a Dharma-gate of liberation termed 'the exhausted and the inexhaustible', which you ought to learn. What is meant by 'exhausted'? It refers to conditioned phenomena. What is meant by 'inexhaustible'? It refers to unconditioned phenomena. As for the bodhisattva, he does not exhaust the conditioned, nor does he abide in the unconditioned. What is meant by not exhausting the conditioned? It means not departing from great loving-kindness, not abandoning great compassion, and generating the mind of sarvajñā without ever forgetting it." Up to the words: "Through the Mahāyāna teaching he forms the bodhisattva Saṅgha, his mind free from indolence, never losing the multitudes of good. Practising such a Dharma is called the bodhisattva not exhausting the conditioned. What is meant by not abiding in the unconditioned? It means training in and studying emptiness without taking emptiness as an actualisation; training in and studying signlessness and wishlessness without taking signlessness and wishlessness as an actualisation." Up to the words: "Contemplating all phenomena as empty and false, without self, without person, without master, and without sign; yet because his original vows are not yet fulfilled, he does not render merit, dhyāna-concentration, and wisdom futile. Practising such a Dharma is called the bodhisattva not abiding in the unconditioned. Furthermore, because he is endowed with merit, he does not abide in the unconditioned; because he is endowed with wisdom, he does not exhaust the conditioned. Because of great loving-kindness and compassion, he does not abide in the unconditioned; because of fulfilling his original vows, he does not exhaust the conditioned. Because of accumulating the medicine of the Dharma, he does not abide in the unconditioned; because of dispensing medicine according to needs, he does not exhaust the conditioned. Because of knowing the illnesses of sentient beings, he does not abide in the unconditioned; because of eradicating the illnesses of sentient beings, he does not exhaust the conditioned."\nExplication: However, the intent of the Vimalakīrti-nirdeśa is merely to distinguish [bodhisattvas from] the two vehicles; that is, the two vehicles exhaust the existent and abide in the non-existent. Conditioned phenomena have the three marks, hence they are called 'exhausted'; unconditioned phenomena lack marks, hence they are called 'abiding'. Whether exhausting or abiding, there is obstruction; not exhausting and not abiding constitutes the unobstructed Dharma. Yet it is a single Dharma differentiated according to phenomenal aspects, and is thus distinguished into two. If one exhausts the existent, there is no ground for initiating practice and cultivating virtue; if one abides in the non-existent, the capacity for transformation through compassion is severed. For this reason, the Great Being engages in neither. In the text of that sūtra, it first directly explains non-abiding and non-exhausting; then, from "Furthermore, because he is endowed with merit..." onwards, it explains the rationale for non-abiding and non-exhausting. This means that the accumulation of virtue must traverse the ford of existence; if one abides in the unconditioned, then merit will not be fully possessed. As for "because he is endowed with wisdom, he does not exhaust the conditioned": the illumination of wisdom necessarily depends upon breadth; if one abandons the conditioned, then wisdom will not be fully possessed, and hence through great compassion one does not exhaust it. However, because the text is extensive, it simply points to that text. If compared to the present sūtra, that is merely the meaning of not abiding in the unconditioned, and lacks the meaning of not abiding in the conditioned. Now, the Commentary's previous statement that because the aids to the path of merit are not yet fulfilled, one does not abide in the unconditioned, is entirely identical to the intent of the Vimalakīrti-nirdeśa's text. As for the statement that because the aids to the path of wisdom are not yet fulfilled, one does not abide in the conditioned, this implicitly adapts the Vimalakīrti-nirdeśa's "being endowed with wisdom, he does not exhaust the conditioned, for by exhausting the conditioned one cannot achieve extensive wisdom, hence one does not exhaust it." Here, because abiding in the conditioned does not achieve profound wisdom, one does not abide in it. This is simply the meaning that because one is endowed with wisdom, one does not abide in saṃsāra, and because one is endowed with great compassion, one does not abide in nirvāṇa. As for the statement, "Furthermore, because both are not yet perfected, one abides in neither," this should invert the above: because the aids to the path of wisdom are not yet fulfilled, one does not abide in the unconditioned; because the aids to the path of merit are not yet fulfilled, one does not abide in the conditioned. This means that if one abides in the unconditioned, one will not achieve omniscient wisdom (sarvākārajñatā)—which is to say, without entering the great ocean of saṃsāra, one cannot produce the jewel of all-knowledge (sarvajñā). If one abides in the conditioned, one sinks into saṃsāra oneself; how could one accomplish the merits of the Buddhas? It is also that because one possesses great wisdom, one does not abide in nirvāṇa, and because one possesses great compassion, one does not abide in saṃsāra. For if one abides in nirvāṇa, it is not wisdom that forgets conditions; if one abides in saṃsāra, it is not compassion free from attachment and views. The remaining meanings will be explained below. The Commentary's passage from "In the Pañcaviṃśatisāhasrikā..." downwards also establishes the above meaning. If it is the time of realization, one abides in the unconditioned. Therefore, the Seventh Ground states: "Although practicing the bhūtakoṭi, one does not make it an actualisation."