大方廣佛華嚴經隨疏演義鈔 71.54

71.54

疏「今初亦是智成」者，義有兩兼，故云亦是。而智先已說，此中之智為成口業，故論但云「口業成就」。文中二：先總釋大意、二「何名具法師」下釋文。於中又二：先引本論、後引他文。前中但舉論列名，後云「廣釋如論」者，以文多稍易，非正釋經，故略指耳。今具出之。論二十德，分之為二：前十五種是隨順說，外順說儀故；後之五德是清淨說，內心無過故。前十五中，義分為六：初有兩句，量他所宜。二有二句，量法所宜。三有三義，量化所宜。此與量他而有別者，前者量他受法之心及法威儀，今此量化量物機性。四從「八示」下，三義量物所宜。五第十一「具德」一句，亦量自所宜。與第二量法異者，前量說心及量說事，今量說智。六從「十二不毀」下，四義明其說能順益。已知大旨，次當解釋。初言「時」者，觀察物心，無留難時，而為說法。論云「是中時者，無八難故。如偈說云『如王懷憂惱，病恚著諸欲，嶮處無侍衛，讒佞無忠臣。如是八難時，智臣不應語。心王亦如是。非時不應說。』」釋曰：論但兩偈，更無解釋。今當釋之。前一偈半是喻，但半偈合。王喻眾生，於所說法取捨自在故。一如人憂惱，言不入心，眾生憂惱法不入心。二病苦喻，眾生有苦，法不入心。三恚、四欲，可知。五嶮處，喻八難處。六無善法為侍、七惡友讒佞、八無善友忠臣。此八皆為法之難。二「正意」者，論云「正威儀住，非不正住。此義云何？自立他坐，不應為說法。如是等事，如戒經中廣說。何以故？諸佛菩薩敬重法故。以恭敬故，令他生尊重心，聞法恭敬攝心聽故。」釋曰：上量他所宜竟。二有二句量法所宜者，即三「頓」、四「相續」。論云「頓者，是菩薩正意，為一切眾生說一切法，離慳法垢故。」釋曰：說一切法，是法頓也。離慳法垢故，即心頓也。生多法廣，事雖難盡，但捨慳垢即名頓矣。論云「相續者，說無休息，捨諸法中嫉妬意故。」釋曰：說無休息者，說相續也。捨嫉妬意，心相續也。事難常俱，但捨妬心即名相續。第三三句量化所宜者，謂五「漸」、六「次」、七「句義漸次」。論云「漸者，如字句次第說故。」釋曰：此約教明。論云「次者，如字句次第義，亦如是說故。」釋曰：此依義也。論云「句義漸次者，說同義法，不說不同義法故。」釋曰：此依行法次第說。亦可於前教及義中說同義法，不說不同義法。是義云何？如四諦中，苦說有作，集滅道中亦說有作；苦說無作，集滅道中亦說無作。如是一切不相間雜，故曰同義。四有三句量物所宜者，謂八「示」、九「喜」、十「勸」。論云「示者，示所應示等故。」釋曰：如小乘根，應示小等。等者，等取授所應授、照所應照等。論云「喜者，喜所應喜等，量宜開曉，令歡喜故。」論云「勸者，怯弱眾生，勸令勇猛故。」五一句亦量自者，論云「具德者，現智比知阿含所證具說故。」釋曰：現比一對情意分別，教證一對約境分別。備此四種能說之德，故云具德。六有四句明具說能順益，謂十二「不毀」至第十五。論云「不毀者，隨順善道說故。」釋曰：說能隨順出世之道。論云「不亂者，不動不雜，正入非稠林故。」釋曰：此明說能順理。不動者，言不太淺。太淺失理，名之為動。不雜者，說不太深，不雜深隱。言正入者，顯前不動，言能顯理，令人正入。非稠林者，顯前不雜、語不深隱，不如稠林難見知故。論云「如法者，具說四聖諦故。」釋曰：謂說稱於四諦法相，能令人知苦斷集證滅修道故。論云「隨眾者，於四眾八部，隨所應聞而為說法故。」釋曰：此明說順於人。故論總結云「如是十五種相，菩薩隨順利益他說一切法故。」後之五種是清淨說者，謂十六「慈心」下是。論云「慈心者，於怨眾生起慈心說法故。」釋曰：怨多嗔故。論云「安隱心者，於惡行眾生中，起利益心說法故。」釋曰：惡行必當受大苦故。論云「憐愍心者，於受苦樂放逸眾生中，起憐愍利樂心說法故。」釋曰：於受苦者，愍其現苦。於受樂放逸者，愍其當苦。論云「不著名聞利養者，心不希望，常行遠離故。」釋曰：未得不悕，已得能離故。論云「不自讚毀他者，離我慢嫉妬隨煩惱，為眾生說法故。」釋曰：隨緣現起，名隨煩惱。以離我慢，故不自讚。以離嫉妬，故不毀他。論結云「如是五種相，菩薩自心清淨故。」論又總結云「具此二十事，能作法師，是名住大法師深妙義中。」

Regarding the commentary's statement, "Now, the first is also an accomplishment of cognition," it embraces both meanings, hence it says "is also." Cognition has already been discussed earlier; the cognition here is for accomplishing verbal action, so the treatise simply states, "Accomplishment of verbal action." Within this text there are two parts: first, a general explanation of the broad purport; second, from "What is termed possessing the [qualities of a] Dharma master?" onward, an explanation of the text. In this, there are also two parts: first, citing the root treatise, and later, citing other texts. In the former part, it merely cites the treatise and lists the names; when it says later, "Extensively explained as in the treatise," this is because the text is long and rather simple, not directly interpreting the sūtra, so it only points to it briefly. Now I will present them in full. The twenty virtues of the treatise are divided into two: the first fifteen are teaching in accordance [with others], because they conform externally to the etiquette of teaching; the latter five virtues are teaching with purity, because the internal mind is free of fault. Among the first fifteen, their meanings are divided into six: First, there are two phrases gauging what is suitable for others. Second, there are two phrases gauging what is suitable for the Dharma. Third, there are three meanings gauging what is suitable for conversion. The difference between this and gauging others is that the former gauges their minds receiving the Dharma and the deportment of the Dharma, whereas this one gauges the capacity and nature of beings to be converted. Fourth, from "eight: showing" downward, three meanings gauge what is suitable for beings. Fifth, the single eleventh phrase, "possessing virtues," also gauges what is suitable for oneself. Its difference from the second, gauging the Dharma, is that the former gauges the mind of teaching and gauges the matters taught, whereas this gauges the cognition of teaching. Sixth, from "twelve: not disparaging" downward, four meanings clarify that one's teaching can accord with and benefit. Having understood the general purport, we should next explain them. First, "timeliness" means observing the minds of beings and teaching the Dharma when there are no obstacles or difficulties. The treatise says, "Here, 'timely' means because there are no eight difficulties. As the verse says: 'Like a king beset by anxiety and afflictions, / Ill, angry, clinging to desires, / In a perilous place without guards, / Slandered with no loyal ministers— / At the time of such eight difficulties, / A wise minister should not speak. / The king of the mind is likewise; / At an improper time one should not preach.'" Explanation: The treatise has only two verses without further explanation. Now I shall explain it. The first verse and a half are metaphors, and only half a verse applies them. The king is a metaphor for sentient beings, because they are free to accept or reject the Dharma taught. First, just as when a person is anxious and afflicted words do not enter his mind, so when sentient beings are anxious and afflicted the Dharma does not enter their minds. Second, the metaphor of suffering from illness: when sentient beings have suffering, the Dharma does not enter their minds. Third, anger, and fourth, desire, can be understood. Fifth, a perilous place is a metaphor for places of the eight difficulties. Sixth, having no good dharmas as guards. Seventh, evil friends who slander. Eighth, having no loyal ministers who are good friends. These eight are all difficulties for the Dharma. Second, "correct intent": the treatise states, "Dwelling in proper deportment, not dwelling improperly. What does this mean? If oneself is standing while another is sitting, one should not preach the Dharma to them. Matters such as these are explained in detail in the Prātimokṣa Sūtra. Why is this? Because all buddhas and bodhisattvas revere the Dharma. Through reverence, one causes others to generate a mind of respect, so that hearing the Dharma they revere it and restrain their minds to listen." Explanation: This concludes gauging what is suitable for others above. Second, regarding the two phrases gauging what is suitable for the Dharma, these are the third, "sudden," and the fourth, "continuous." The treatise says, "'Sudden' means it is the bodhisattva's correct intent to preach all dharmas for all sentient beings, because they are free from the defilement of stinginess regarding the Dharma." Explanation: Preaching all dharmas is the suddenness of the Dharma. Being free from the defilement of stinginess regarding the Dharma is the suddenness of the mind. Sentient beings are numerous and dharmas are vast; though as a matter of fact it is hard to exhaust them, merely discarding the defilement of stinginess is named "sudden." The treatise says, "'Continuous' means preaching without rest, because they have abandoned jealous thoughts among all dharmas." Explanation: Preaching without rest is the continuity of teaching. Abandoning jealous thoughts is the continuity of the mind. In terms of practice it is hard for them always to coincide; merely abandoning the jealous mind is named "continuous." Third, regarding the three phrases gauging what is suitable for conversion, these are the fifth, "gradual," the sixth, "sequential," and the seventh, "sequential in phrases and meanings." The treatise says, "'Gradual' means because one preaches according to the order of words and phrases." Explanation: This is explained in terms of teaching. The treatise says, "'Sequential' means because one also preaches according to the sequential meaning of words and phrases in this manner." Explanation: This relies on the meaning. The treatise says, "'Sequential in phrases and meanings' means because one preaches dharmas of identical meaning and does not preach dharmas of differing meaning." Explanation: This is spoken in terms of the order of practical dharmas. It may also mean preaching dharmas of identical meaning and not preaching dharmas of differing meaning within the aforementioned teaching and meaning. What does this mean? For example, among the four noble truths, if suffering is explained as created, then origination, cessation, and the path are also explained as created; if suffering is explained as uncreated, then origination, cessation, and the path are also explained as uncreated. When everything like this is unmixed with each other, it is called "identical meaning." Fourth, regarding the three phrases gauging what is suitable for beings, these are the eighth, "showing," the ninth, "delighting," and the tenth, "exhorting." The treatise says, "'Showing' means because one shows what should be shown, and so forth." Explanation: For example, for the faculties of the Hīnayāna, one should show the small [vehicle], and so on. "And so forth" encompasses conferring what should be conferred, illuminating what should be illuminated, and so on. The treatise says, "'Delighting' means delighting what should be delighted, and so forth, gauging what is suitable to awaken them, causing them to rejoice." The treatise says, "'Exhorting' means because one encourages cowardly sentient beings to become brave." Fifth, regarding the single phrase that also gauges oneself, the treatise says, "'Possessing virtues' means because one fully explains direct cognition, inferential cognition, and what is realized through the scriptures (āgama)." Explanation: The pair of direct and inferential [cognition] is distinguished in terms of mental consciousness; the pair of teaching and realization is distinguished in terms of the objective realm. Furnished with these four virtues of being able to preach, one is therefore said to "possess virtues." Sixth, there are four phrases clarifying that preaching fully can accord with and benefit, namely the twelfth, "not disparaging," through the fifteenth. The treatise says, "'Not disparaging' means because one preaches in accordance with the wholesome path." Explanation: Preaching can accord with the supramundane path. The treatise says, "'Unconfused' means unmoved and unmixed, correctly entering and not a thicket." Explanation: This clarifies that the preaching accords with principle. "Unmoved" means the words are not too shallow; being too shallow loses principle, which is called moving. "Unmixed" means the preaching is not too deep, unmixed with the deep and hidden. The words "correctly entering" clarify the aforementioned "unmoved," meaning that the words can reveal principle, causing one to enter correctly. "Not a thicket" clarifies the aforementioned "unmixed," meaning that the words are not deep and hidden, not being difficult to see and know like a thicket. The treatise says, "'According to Dharma' means fully expounding the four noble truths." Explanation: This means preaching matches the characteristics of the four truths, being able to cause people to know suffering, abandon origination, realize cessation, and cultivate the path. The treatise says, "'In accordance with the assembly' means preaching the Dharma to the four assemblies and eight classes according to what they should hear." Explanation: This clarifies that the preaching conforms to people. Thus the treatise concludes in summary, "Such fifteen aspects mean that the bodhisattva preaches all dharmas in order to accord with and benefit others." The latter five kinds are teaching with purity, namely from the sixteenth, "mind of benevolence," downward. The treatise says, "'Mind of benevolence' means preaching the Dharma having generated a mind of benevolence toward hostile sentient beings." Explanation: Hostile ones have much anger. The treatise says, "'Mind of peace' means preaching the Dharma having generated a mind of benefit toward sentient beings of evil conduct." Explanation: Sentient beings of evil conduct must certainly experience great suffering. The treatise says, "'Mind of compassion' means preaching the Dharma having generated a mind of compassion, benefit, and joy toward sentient beings who experience suffering, pleasure, and heedlessness." Explanation: Toward those who experience suffering, one pities their present suffering. Toward those who experience pleasure and heedlessness, one pities their future suffering. The treatise says, "'Not clinging to fame and gain' means having no longing in mind and constantly practicing detachment." Explanation: Not longing for what has not yet been obtained, and able to abandon what has already been obtained. The treatise says, "'Not praising oneself and deprecating others' means preaching the Dharma for sentient beings free from the secondary afflictions of arrogance and jealousy." Explanation: Arising according to conditions is called secondary affliction. Being free from arrogance, one does not praise oneself. Being free from jealousy, one does not deprecate others. The treatise concludes, "Such five aspects mean that the bodhisattva's own mind is pure." The treatise also concludes in summary, "Possessing these twenty matters, one is able to act as a Dharma master; this is called dwelling in the deep and wondrous meaning of a great Dharma master."