大方廣佛華嚴經隨疏演義鈔 68.3

68.3

疏「今初意通五果」者，正舉經中牒前之意，意明十門通成五果故、遮於古人別配屬故。謂遠公云：「一對治及離障勝，是勝慢對治果。前修十種法平等觀而為對治，此地滿中更以甚深三脫為治，名對治勝。前治五地染淨慢障，今此文更除微細我心及有無等，名滅障勝。二修行勝，是前不住道行勝果。依前不住更起勝修，名修行勝。三得三昧勝，望前治勝以說果也。前修三脫而為對治，彼治轉增，名三昧勝。四得不壞心勝者，望前滅障以說其果，由滅障故，三昧之心不可壞，名不壞心。五自在力勝，望前修行以說果，依前修行上進無礙，名自在力。」釋曰：此上意明前之二果從前文生，後之三果從前二果生。今疏乃有二意：一總釋、二「亦可」下展轉釋。今初，但明總是不住道行勝果，不住道行勝。初總標心境，有三悲三智。經云「復以大悲為首，大悲增上，大悲滿足，觀世間生滅。」釋曰：觀世間生滅即智，對上三悲以成三智，斯則五果不出於二。於中三節：初二悲智修治、次二悲智所成堅固、後一雙明二果自在，此即隔句相對。

Regarding the commentary's "Now the first intent extends to the five fruits": this directly brings up the intention of referencing what precedes in the sūtra, intending to clarify that the ten gates universally accomplish the five fruits, and to reject ancient masters' separate assignment. That is, Master Huiyuan said: "1. The superiority of counteracting and leaving behind obstacles is the fruit of counteracting superior arrogance. Previously, one cultivated the contemplation of the equality of the ten kinds of dharmas as a counteragent; at the fulfillment of this stage, one further uses the profound three liberations as counteragents, hence it is called superiority of counteracting. Previously one counteracted the obstacle of arrogance regarding defilement and purity in the fifth stage; now this text further eliminates subtle self-centered mind, existence, non-existence, and so forth, hence it is called superiority of destroying obstacles. 2. The superiority of cultivation is the fruit of the superiority of practice in the non-abiding path mentioned earlier. Based on the previous non-abiding, one further gives rise to superior cultivation, hence it is called superiority of cultivation. 3. The superiority of attaining samādhi explains the fruit in relation to the previous superiority of counteracting. Previously one cultivated the three liberations as counteragents; those counteragents progressively increase, hence it is called superiority of samādhi. 4. The superiority of attaining an indestructible mind explains the fruit in relation to the previous destruction of obstacles; due to destroying obstacles, the mind of samādhi cannot be destroyed, hence it is called indestructible mind. 5. The superiority of sovereign power explains the fruit in relation to the previous cultivation; relying on the previous cultivation, one advances upward without obstruction, hence it is called sovereign power." Explanation: the above meaning clarifies that the first two fruits arise from the preceding text, and the latter three fruits arise from the first two fruits. Now the commentary has two meanings: first, a general explanation; second, the progressive explanation from "It may also be said" onward. Now in the first, it merely clarifies that all are fruits of the superiority of practice in the non-abiding path, and the superiority of practice in the non-abiding path. Initially it generally marks out the mind and its objects, possessing three compassions and three cognitions. The sūtra says: 'Further, taking great compassion as primary, with great compassion intensified, and great compassion fulfilled, one contemplates the arising and ceasing of the world.' Explanation: contemplating the arising and ceasing of the world is cognition; paired with the above three compassions, they form three cognitions. Thus the five fruits do not depart from these two. Within this are three steps: the first two are the cultivation and counteraction of compassion and cognition; the next two are the stability accomplished by compassion and cognition; the last one doubly clarifies the sovereignty of the two fruits. This is a parallel correspondence across alternating phrases.