大方廣佛華嚴經隨疏演義鈔 69.47

69.47

疏「然七皆含轉住增去」者，正揀遠公。前六轉住，後一增去。如初願中，勿復放捨，即是轉住；令勤精進，豈非增去。餘可思準。遠公亦攝前六為三對：二利初對，一自利未滿、二所化未出；第二對，三所化未滿、四自德未勝；第三對，五化業未勝、六己德未窮。亦是一理。初勸可知。第二勸中，「出家多起覺觀」等者，皆是論意。意云：出家斷除煩惱，不與之俱。為斷此故，未善方便，故多覺觀。或起惡覺，乃至不忘善覺，故言悲心。「悲心依上而轉」者，釋論。以論初云「依彼眾生無大利益事現起煩惱，使彼在家出家分中深著煩惱眾生轉故。」故是大悲依彼轉也。第三勸，可知。第四勸中，初言「定其所尚」者，所尚即無生法忍，所忍即諸法實性故。三地中詺八地為一切法如實覺，法性即實相真如，理無廢興，故云出世不出不異。言「以有深無礙智」者，即下偈云「法性真常離心念，二乘於此亦能得。不以此故為世尊，但以甚深無礙智。」意云：甚深無礙智為世尊耳。對下同於二乘，故此不共。言「抑同二乘」者，此一乘旨，二乘絕分，非是共理。約寄位中，勸其莫作故。抑令同下。三獸度河，亦是抑耳。河即是通理。如身子自領解云：「我等同入法性故」。「功行疲倦」者，此下是論意。斯則三乘皆功行疲。「欲趣於寂」，是菩薩垢，故論云「依不共義功行疲倦，彼垢轉故，謂依轉進。」五六七勸，並顯可知。但七云「三自在行」者，即三世間自在耳。

Regarding the commentary's statement, "However, all seven contain transforming dwelling and increasing progress": This directly corrects Master Huiyuan's view that the first six transform dwelling and the last one increases progress. For instance, in the initial vow, "do not let it go and abandon it" is precisely transforming dwelling; "causing diligent exertion"—how could this not be increasing progress? The rest may be inferred accordingly. Master Huiyuan also subsumed the first six into three pairs: the first pair of the two benefits: 1. self-benefit is not yet complete, 2. those to be transformed have not yet escaped; the second pair: 3. those to be transformed are not yet fulfilled, 4. one's own virtues are not yet supreme; the third pair: 5. transformative activities are not yet supreme, 6. one's own virtues are not yet exhausted. This is also plausible. The first exhortation is evident. In the second exhortation, "home-leavers frequently give rise to vitarka and vicāra," etc., are all the intent of the treatise. The intent is: home-leavers sever afflictions and do not abide together with them. In order to sever them, because they are not yet skilled in upāya, they have many vitarka and vicāra. Sometimes they give rise to unwholesome reflections, up to not forgetting wholesome reflections; hence compassion is spoken of. Regarding "compassion turns in reliance upon the above," this explains the treatise. Because the treatise initially states: "In reliance on those sentient beings who have no great benefit, generating afflictions in the present, causing sentient beings deeply attached to afflictions in the domestic and home-leaving divisions to transform." Therefore, great compassion turns in reliance upon them. The third exhortation is evident. In the fourth exhortation, initially stating "determining what is esteemed": what is esteemed is anutpattikadharmakṣānti, and what is endured/cognized is the true nature of all phenomena. In the third ground, the eighth ground is called "true awakening to all phenomena as they are"; dharmatā is the real mark, tathatā; principle has no abolishment or arising, hence it says "transcending the world or not transcending are not different." Regarding the statement "because there is deep, unobstructed wisdom," this corresponds to the verse below: "The true and eternal dharmatā is free from mental thoughts; the two vehicles are also able to attain this. It is not because of this that one is the World-Honoured One, but solely through profound, unobstructed wisdom." The meaning is: only profound, unobstructed wisdom makes one a World-Honoured One. Contrasting with the below where it is shared with the two vehicles, here it is unshared. Regarding "subduing to make it equal to the two vehicles": this is the purport of the One Vehicle, in which the two vehicles have no share, not a shared principle. In the context of imputed stages, exhorting him not to act thus, he is subdued and placed on par with those below. The three beasts crossing the river is also a matter of subduing. The river is the common principle. As Śāriputra himself expressed his understanding: "Because we have equally entered the dharmatā." Regarding "fatigued in practice and effort": below this is the intent of the treatise. This means the three vehicles are all fatigued in practice and effort. "Desiring to tend toward quiescence" is the taint of a bodhisattva; hence the treatise says, "In reliance on the unshared meaning, practice and effort are fatigued; that taint being transformed, it refers to transforming and advancing." The fifth, sixth, and seventh exhortations are all clear and evident. However, the seventh speaks of "practices of threefold mastery," which are simply mastery over the three realms.