大方廣佛華嚴經隨疏演義鈔 72.26

72.26

「第十作住持相」中，約就能所以分法義。亦是總別，總知如來所轉法輪名法，別知八萬四千差別為義。而前意義長，故疏但舉一意。詞及樂說，同體義分。依前法義起說名詞，詞中差別說為樂說。疏「隨自意」等者，論主但云「語者，能說法故。」疏以《涅槃》意明如來說法不出三語，即三十五〈迦葉品〉中，因說「若言眾生定有佛性，名為執著。若言定無，是則妄語。」便云「如我說十二部經，或隨自意語」等。初會已引，今更略示。如五百比丘各說身因問佛，佛言：「我為欲界眾生，說父母以為身因。」結云「是名隨自意語」。次云「如答把吒長者問：『瞿曇知幻，應是幻人。』佛乃反問：『汝識王舍城中氣噓旃陀羅不？』答云：『我知。』佛言：『汝知旃陀羅，而非旃陀羅。我知幻者，豈是幻人？』」結云「是名隨他意語」。次言「世智說有，我亦說有；世智說無，我亦說無。是隨自他語」等。「十力」已下，轉法輪之德。言「上皆一切智智」下，結釋經文。是佛現覺，故為說德。

In "the tenth, the characteristic of acting as the maintenance [of the Dharma]," Dharma and meaning are distinguished with respect to the active and the passive. It is also the general and the particular: generally knowing the wheel of Dharma turned by the Tathāgata is called Dharma, and particularly knowing the eighty-four thousand distinctions is meaning. However, because the former meaning is broader, the commentary only presents one meaning. Phrased expression and delighted speech share the same essence but are conceptually divided: initiating speech based on the preceding Dharma and meaning is called phrased expression, and the differentiated explanations within phrased expression are delighted speech. As for the commentary's "speech according with his own intent," etc.: the treatise master merely said: "'Speech' because of the ability to teach the Dharma." The commentary uses the intention of the Nirvāṇa [Sūtra] to clarify that the Tathāgata's teaching of the Dharma does not go beyond the three kinds of speech. Namely, in the thirty-fifth fascicle, the "Chapter on Kāśyapa," through speaking of "If one says sentient beings definitely have the Buddha-nature, this is called grasping; if one says they definitely lack it, this is false speech," it then states: "Just as when I preach the twelve divisions of sūtras, it is either speech according with my own intent," and so forth. This was already cited in the first assembly, and is now briefly indicated again. For example, when five hundred monks each spoke of the cause of the body and asked the Buddha, the Buddha said: "For the sentient beings of the desire realm, I speak of father and mother as the cause of the body." It concludes: "This is called speech according with one's own intent." Next it says: "Like answering the question of the householder Paṭha: 'Gautama knows illusions; he must be an illusionist.' The Buddha in turn asked: 'Do you know the caṇḍāla Qi-xu in Rājagṛha?' He answered: 'I know him.' The Buddha said: 'You know the caṇḍāla, yet you are not a caṇḍāla. I know illusions; how could I be an illusionist?'" It concludes: "This is called speech according with the intent of others." Next it says: "When worldly wisdom speaks of existence, I also speak of existence; when worldly wisdom speaks of nonexistence, I also speak of nonexistence. This is speech according with the intent of both self and others," and so forth. From "ten powers" onward are the virtues of turning the wheel of the Dharma. The words "The above are all the cognition of all cognitions" conclude and explain the sūtra text: because it is the Buddha's direct realization, it constitutes the virtue of teaching.