大方廣佛華嚴經隨疏演義鈔 70.15

70.15

疏「故所離」下，第三離障，亦《唯識》文。具云「九利他中不欲行障。謂所知障中俱生一分，令於利樂有情事中不欲勤行，樂修己利，彼障九地四無礙解。入九地時便能永斷，由斯九地說斷二愚及麁重。一於無量所說法、無量名句字後後慧辨陀羅尼自在愚。（此總標也。論自釋云）於無量所說法陀羅尼自在者，謂義無礙解，即於所詮總持自在，於一義中現一切義故（一也）。於無量名句字陀羅尼自在者，謂法無礙解，即於能詮總持自在，於一名句字中現一切名句字故（二也）。於後後慧辨陀羅尼自在者，謂詞無礙解，於言音展轉訓釋總持自在，於一音聲中現一切音聲故。二辯才自在愚。辯才自在者，謂辯無礙解，善達機宜巧為說故。愚能障此四種自在，皆是此中第九障攝。」釋曰：此用能障無礙解所知障種以為體性，以八地已上六識中所知障無現行故。《金光明》亦云「一說無量名句味無量智慧不能持無明。二四無礙辨未得自在無明。」釋曰：此則第二愚，亦許通四。但上能持，此約能說，即說上三耳。梁論云「一無量所說法無量名句味難善巧言自在陀羅尼無明。二於四無礙解決疑生解無明。」釋曰：第二愚亦通四無礙解。本論名「離不能利眾生障」。釋曰：《唯識》「不欲」，此論「不能」，不能故不欲耳。疏但撮略以對論文，廣狹可知，互相映發，疏論俱易。疏「故所證」下，四所證如，亦《唯識》文。《攝論》名同。無性釋云「謂此地中得無礙解所依止故，分證得智波羅蜜多，於一切法不隨其言，善能了知諸意趣義，如實成就一切有情受勝法樂。」釋曰：無礙解等釋自在義，分證得等釋於智義。《中邊論》云「有四自在：一無分別自在（即相自在）、二淨土自在、三智自在、四業自在。法界為此四種所依止義。第八地唯能通達初二自在所依止義，後二如次在後二地。」

Regarding the Commentary's statement, "Therefore, what is abandoned..." downward: the third is abandoning obstacles, which is also a passage from the Cheng weishi lun. In full it states: "Ninth, the obstacle of lack of desire to act in benefiting others. That is, a portion of the innate cognitive obstacle causes one to have no desire to practice diligently in matters of benefiting and gladdening sentient beings, taking pleasure in cultivating one's own benefit; that obstructs the four unobstructed comprehensions of the ninth ground. Upon entering the ninth ground, one is able to sever it permanently. On this account, the ninth ground is said to sever two ignorances and their gross weightiness: First, ignorance regarding mastery of dhāraṇīs of subsequent wisdom and eloquence in immeasurable expounded dharmas and immeasurable names, phrases, and syllables. (This is the general identification. The treatise itself explains:) Regarding 'mastery of the dhāraṇī of immeasurable expounded dharmas,' this refers to the unobstructed comprehension of meaning, namely mastery of total retention over what is expressed, because within a single meaning all meanings are manifested (this is the first). Regarding 'mastery of the dhāraṇī of immeasurable names, phrases, and syllables,' this refers to the unobstructed comprehension of dharmas, namely mastery of total retention over the expressing [terms], because within a single name, phrase, or syllable all names, phrases, and syllables are manifested (this is the second). Regarding 'mastery of the dhāraṇī of subsequent wisdom and eloquence,' this refers to the unobstructed comprehension of phrasing, having mastery of total retention over explaining and glossing sounds in succession, because within a single sound all sounds are manifested. Second, the ignorance regarding mastery of eloquence. 'Mastery of eloquence' refers to unobstructed comprehension of eloquence, because one skillfully penetrates capacities and suitability to expound skillfully. Ignorance can obstruct these four kinds of mastery; all are subsumed under the ninth obstacle here." Explanation: this takes the seeds of the cognitive obstacle that can obstruct unobstructed comprehension as its essential nature, because from the eighth ground upward, cognitive obstacles do not have active manifestations in the six consciousnesses. The Suvarṇaprabhāsa also says, "First, the avidyā of being unable to retain immeasurable wisdom in expounding immeasurable names, phrases, and syllables. Second, the avidyā of having not yet attained mastery in the four unobstructed eloquences." Explanation: then this second ignorance is also allowed to permeate all four. It is merely that the former is the ability to retain, while this is in terms of the ability to expound, which is expounding the above three. The Liang translation of the treatise says, "First, the avidyā of dhāraṇī mastery over skillfully expressing difficult points in immeasurable expounded dharmas and immeasurable names, phrases, and syllables. Second, the avidyā regarding resolving doubts and generating understanding in the four unobstructed comprehensions." Explanation: the second ignorance also permeates the four unobstructed comprehensions. The root treatise terms it "abandoning the obstacle of being unable to benefit sentient beings." Explanation: the Cheng weishi lun has "lack of desire"; this treatise has "being unable"; because one is unable, one lacks desire. The commentary merely summarizes to align with the treatise text; the broad and narrow can be known, mutually illuminating one another, making both commentary and treatise easy [to understand]. Regarding the Commentary's statement, "Therefore, what is realized..." downward: the fourth is the tathatā that is realized, which is also a passage from the Cheng weishi lun. The name is the same in the Mahāyānasaṃgraha. Asabhāva explains, "It means that because on this ground one obtains the basis of unobstructed comprehension, one partially realizes the perfection of wisdom (prajñāpāramitā), does not follow the mere words with regard to all dharmas, is skillfully able to understand all intended meanings, and truly accomplishes all sentient beings receiving the superior bliss of the Dharma." Explanation: unobstructed comprehension and the rest explain the meaning of mastery; partial realization and the rest explain the meaning of wisdom. The Madhyāntavibhāga says, "There are four masteries: first, mastery of non-conceptuality (that is, mastery of characteristics); second, mastery of the pure land; third, mastery of wisdom; fourth, mastery of karma. The dharmadhātu is the basis of these four kinds. The eighth ground is only able to penetrate the meaning of being the basis for the first two masteries; the latter two are sequentially on the subsequent two grounds."