大方廣佛華嚴經隨疏演義鈔 72.16

72.16

四「於大乘中」下，正明大乘法比之相，即是釋文。於中二：先雙標法比、二「法智觀如」下別釋四相。論云「一現見智」。疏中，先釋現見；後「謂觀差別」下釋成現見所以，即論重釋中意。然論經云「以法無礙智知諸法差別，不壞方便。」釋曰：其「不壞方便」，即今經「不異」。論重釋云「是中法智者，知諦差別，不異方便；法智差別，不壞方便故。」釋曰：其知諦差別，即釋經中知法差別。二諦不同，名法差別。言不異方便者，釋不壞方便。從「法智」下，重舉經帖，故取意云：差別二諦同如不異。同如即是不異所以。二「比智即觀」下，釋義無礙。「比智」二字是論，「即觀」下疏釋，亦即論中重釋之意。彼經云「以義無礙智，以比智如實知諸法差別。」釋曰：此與今文顛倒，論重釋云「比智者，如實分別，餘亦如是比知如實諦差別可知。」釋曰：以現所知，類度諸法，故曰如是。疏中取意，其觀前能觀如實分別之智，即如實分別。從「類餘」下，釋論餘亦如是。從「類何等」下，徵釋。比智如實諦差別知故，為順經中云「差別如實故」。如實在下，差別即如實，正辨順上二諦同如。了二諦如，即如實諦知差別耳。細尋易見。「三欲得方便智」者，即論。「謂」字下，釋證第一義名之為得。欲趣向證，必假俗諦為方便故。論經云「以詞無礙智以世智正見故知說法」，論重釋中不釋此句，疏以相見道釋正見。言「四得智」，即論。「謂」字下，取論意釋。論重釋云「第一義智方便者，非顛倒，異樂說，應知。」以論經云「樂說無礙智，以第一義智正方便說。」故論牒之。疏中，先釋論非顛倒；次「故云」下，結以經帖；後「可以證」下，釋論立名。

Fourth, from "Within the Mahāyāna" downward, [the text] directly explains the characteristics of Dharma and inductive [cognition] in the Mahāyāna, which is the explanation of the [sūtra] text. In this there are two parts: first, positing both Dharma and inductive [cognition] together; second, from "Dharma cognition contemplates suchness" downward, individually explaining the four characteristics. The Treatise states: "1. Directly perceptual cognition." In the Commentary, first direct perception is explained; later, from "it means contemplating differences" downward, the reason for establishing it as direct perception is explained, which is the meaning in the Treatise's re-explanation. However, the Treatise sūtra states: "Through the unhindered cognition of Dharma, one knows the differences among all dharmas without destroying upāya." Explanation: "without destroying upāya" is "non-difference" in the present sūtra. The Treatise re-explains: "Herein, Dharma cognition means knowing the differences in the truths without difference in upāya; because Dharma cognition's differences do not destroy upāya." Explanation: knowing the differences in the truths explains knowing the differences among dharmas in the sūtra. The two truths not being identical is called the differences among dharmas. Saying "without difference in upāya" explains "without destroying upāya." From "Dharma cognition" downward, it repeats the sūtra text to match it, hence grasping the meaning by stating: the differentiated two truths are identical with suchness and not different. Being identical with suchness is precisely the reason for non-difference. Second, from "Inductive cognition contemplates" downward, unhindered meaning is explained. The two characters "inductive cognition" are from the Treatise; from "contemplates" downward is the Commentary's explanation, which is also the meaning in the Treatise's re-explanation. That sūtra states: "Through unhindered cognition of meaning, with inductive cognition one truly knows the differences among all dharmas." Explanation: this is inverted compared to the present text. The Treatise re-explains: "Inductive cognition means: truly differentiating, and the rest can likewise be known by inferring that true differences in the truths are knowable." Explanation: by means of what is presently known, one analogously infers all dharmas; hence it says "likewise." In the Commentary, grasping the meaning, the cognition that contemplates the preceding ability to contemplate and truly differentiate is precisely truly differentiating. From "analogously inferring the rest" downward, it explains the Treatise's "the rest can likewise be." From "analogously inferring what" downward, it poses a question and explains. Because inductive cognition truly knows the differences in the truths, this accords with the sūtra saying "differences are true." Since "true" is below, difference is precisely true, which directly explains and accords with the aforementioned two truths being identical with suchness. Understanding the suchness of the two truths is precisely truly knowing differences in the truths. Examining it closely, it is easy to see. "3. Cognition of the upāya of wishing to attain" is from the Treatise. Below the character "means," it explains that realizing the ultimate truth is called "attaining." Because wishing to advance toward realization must rely on conventional truth as an upāya. The Treatise sūtra states: "Through unhindered cognition of expressions, because of worldly cognition and correct view, one knows how to expound the Dharma." The Treatise's re-explanation does not explain this phrase; the Commentary explains correct view in terms of the path of seeing characteristics. The words "4. Cognition of attainment" are from the Treatise. Below the character "means," it explains by grasping the meaning of the Treatise. The Treatise re-explains: "The upāya of ultimate cognition is not inverted, distinct from [mere] delight in exposition, as should be known." Because the Treatise sūtra states: "Unhindered cognition of delight in exposition expounds through the correct upāya with ultimate cognition." Therefore the Treatise quotes it. In the Commentary, it first explains the Treatise's "not inverted"; next, from "hence it says" downward, it concludes by matching the sūtra; later, from "it can be verified" downward, it explains the names established by the Treatise.