大方廣佛華嚴經隨疏演義鈔 75.3

75.3

疏「又聞有無所有」等者，即第三釋，即同無著第一解，故疏三釋已含諸論五釋。疏「愛樂者思慧之初」等者，論云「云何菩薩法隨法行？當知此行略有五種，謂如所求如、所受法，身語意業無顛倒轉，正慧正修（此標列五行也）。」論云「云何菩薩於法正慧？謂諸菩薩獨居閑靜，隨所聞法，樂欲思惟、樂欲稱量、樂欲觀察。」乃至云「是菩薩由即於此已所得忍，數數作意令堅牢故，能於其修隨順趣入。」釋曰：樂欲思惟即經中愛樂，隨順趣向初終之義。論中廣明，今疏略顯愛法樂觀為初，久思向修為終。疏「專心憶念者修慧之初」等者，論云「云何於法正修？當知此修略有四相：一者奢摩他、二者毘鉢舍那、三者修奢摩他毘鉢舍那、四者樂修奢摩他毘鉢舍那。」乃至云「如是一切所作業，由前四種修相，皆得成菩提。」釋曰：論說四種修相，即此經中專心憶念修習安住，修初後相。論亦廣明，今疏略具，以起加行為初，以成加行根本定及依定發慧而為其體。疏「具如瑜伽菩薩地中」者，即第三十八〈萬種性品〉。菩薩所受學法七種方便，於中具多勝解，法隨法行第二方便中廣說此義。論云「云何菩薩具多勝解？謂諸菩薩於其八種勝解依處，具足成就淨信為先，決定喜樂。」乃至云「八者於善言善語善說勝解依處，具足成就淨信為先，決定喜樂，謂於契經、應頌、記別等皆具多勝解。」彼疏云「契經等法是解所印之境，名勝解處。信與勝解得遞為因。今取彼信所生勝解，故信為先。言決定者，顯勝解之體。喜樂言，顯勝解之果，喜樂即是喜受也，或即欲樂。」釋曰：論言「信解」，即此經中「深信悟解故」，晉經中但云「信解」。

Regarding the Commentary's statement: 'Furthermore, hearing that existence is non-existent,' and so forth: this is the third explanation, which is identical to Asaṅga's first interpretation. Thus, the three explanations in the Commentary already encompass the five interpretations found across the various treatises. Regarding the Commentary's statement: ''Delighting' refers to the beginning of the wisdom of contemplation,' and so forth: the treatise states: 'What is the bodhisattva's practice in accordance with the Dharma? It should be understood that this practice is summarily of five kinds: namely, according with the reality one seeks, according with the Dharma one receives, the physical, verbal, and mental karmic actions operating without delusion, correct wisdom, and correct cultivation (this outlines and lists the five practices).' The treatise continues: 'What is the bodhisattva's correct wisdom regarding the Dharma? It means that bodhisattvas dwell alone in quiet seclusion, and according to the Dharma they have heard, desire to deliberate on it, desire to weigh it, and desire to observe it.' And further on it says: 'Based precisely on this patience already attained, by repeatedly directing their attention to make it firm and solid, these bodhisattvas are able to comply with and enter into its cultivation.' Explanation: 'Desiring to deliberate' is precisely the meaning of 'delighting' in the sūtra, encompassing both the beginning and the end of complying and heading toward [cultivation]. The treatise explains this extensively; here, the Commentary briefly indicates that delighting in the Dharma and taking joy in observation constitute the beginning, while prolonged contemplation heading toward cultivation constitutes the end. Regarding the Commentary's statement: ''Single-mindedly recollecting' refers to the beginning of the wisdom of cultivation,' and so forth: the treatise states: 'What is correct cultivation regarding the Dharma? It should be understood that this cultivation summarily has four aspects: first, śamatha; second, vipaśyanā; third, cultivating śamatha and vipaśyanā; and fourth, delighting in cultivating śamatha and vipaśyanā.' And further on it says: 'All such deeds that are undertaken, through these four aspects of cultivation, will all attain bodhi.' Explanation: The treatise speaks of four aspects of cultivation, which correspond in this sūtra to 'single-mindedly recollecting,' 'cultivating and practicing,' and 'peacefully abiding,' marking the initial and subsequent aspects of cultivation. The treatise also explains this in detail; here, the Commentary summarizes it, taking the initiation of preparatory practice as the beginning, and the perfection of the fundamental concentration of preparatory practice, along with the arising of wisdom dependent on concentration, as its substance. Regarding the Commentary's statement: 'Fully as stated in the *Bodhisattvabhūmi* of the *Yogācārabhūmi*': this refers to the thirty-eighth chapter, the 'Chapter on the Multitude of Dispositions.' Among the seven kinds of skillful means for the dharmas received and studied by bodhisattvas, this meaning is explained extensively in the second skillful means, 'having abundant resolute faith, and practice in accordance with the Dharma.' The treatise states: 'What is the bodhisattva's having abundant resolute faith? It means that bodhisattvas, with respect to their eight bases of resolute faith, are fully endowed with and accomplish pure faith as the forerunner, along with determinate joy and pleasure.' And further on it says: 'Eighth, with respect to the bases of resolute faith in good words, good speech, and good preaching, being fully endowed with and accomplishing pure faith as the forerunner, along with determinate joy and pleasure, refers to having abundant resolute faith regarding the sūtras, geyas, vyākaraṇas, and so forth.' That commentary explains: 'The dharmas such as sūtras are the objects sealed by understanding, and are termed the bases of resolute faith. Faith and resolute faith can alternate as cause and effect for one another. Here, taking the resolute faith produced by that faith, faith is therefore the forerunner. The word 'determinate' reveals the essence of resolute faith. The words 'joy and pleasure' reveal the fruit of resolute faith; joy and pleasure are precisely pleasant feeling, or else desire and pleasure.' Explanation: What the treatise calls 'faith and resolution' corresponds in this sūtra to 'deeply believing and awakening to understanding'; hence, the Jin translation simply says 'faith and resolution.'