大方廣佛華嚴經隨疏演義鈔 77.37

77.37

疏「餘七經文略無」者，謂略故無，非是全無。今依《瑜伽》具出。論云「四者文巧，謂善緝綴名身等故。及八語具者，一先首、二美妙、三顯了、四易解、五樂聞、六無依、七無違、八廣大。」如《瑜伽》二十五說。五義妙，謂能引發利益安樂。六純一，謂不與外道共故。唯佛法有，外道所無。七圓滿，無限量故、最尊勝故。義豐且勝故名圓滿。八清淨，謂自性解脫故，一剎那自體解脫故，或法自體解脫故。九鮮白，謂相續解脫故，設多剎那亦解脫故，能學之者亦解脫故。十梵行之相，謂八聖道支，滅諦名梵，道諦名行與滅為因。此具八道名梵行相。當知此道由純一道等四種妙相之所顯說。（四十七經）疏「今初，十力是別名」下，疏文有六：一總科；二「是則標中十力一一遍下別中」下融通；三「古德」下敘昔；四「則令別中」下辨違；五「設欲」下遮救；六「十中一廣大」下正釋。四中，言「亦令餘門無廣大義」者，以廣大為初門故。言「初門無最上等」者，初門唯有廣大，故無餘九。最上在初，略舉其一等於下八。疏「設欲」下，五遮救。謂彼救云：雖則互有，何方從多立名？故今答云：從多可爾，不應順次，以逆次配與文相順，故下釋文一一從多逆次名釋。然總名那羅延幢者，即帝釋力士之名。疏「耆婆入火」，〈現相〉已引。「入獄問罪」，即《報恩經》第四。令耆婆往阿鼻地獄問調達云：「汝今受罪云何？」答云：「如第三禪樂。」今取入中問罪，苦不能害耳。疏「心善解脫由三相」者，即《瑜伽》八十五說。（四十八經）

Regarding the Commentary's statement: 'The remaining seven are omitted in the sūtra text': it means they are omitted for brevity, not completely non-existent. Now, based on the Yogācārabhūmi, they are fully presented. The treatise states: 'Fourth is skillfully phrased, meaning well-composed in collections of names and so forth, and having the eight qualities of speech: 1. foremost, 2. fine and wondrous, 3. evident, 4. easy to understand, 5. delightful to hear, 6. unattached, 7. uncontradictory, and 8. vast.' This is as stated in the twenty-fifth [fascicle] of the Yogācārabhūmi. Fifth is wondrous in meaning, meaning able to induce benefit, peace, and happiness. Sixth is pure and unmixed, meaning not shared with non-Buddhists; it is present only in the Buddha-Dharma and absent in non-Buddhists. Seventh is complete, because it is boundless and most supremely noble; having abundant and superior meaning, it is called complete. Eighth is pure, meaning liberated by intrinsic nature, liberated in its own essence in a single kṣaṇa, or because the essence of phenomena is liberated. Ninth is pristine white, meaning liberated in continuity, liberated even across many kṣaṇas, and those capable of training are also liberated. Tenth is the characteristic of brahma-conduct, meaning the eight limbs of the noble path: the truth of cessation is called 'brahma', and the truth of the path is called 'conduct', acting as the cause for cessation; possessing these eight paths is called the characteristic of brahma-conduct. One should know that this path is expounded through four wondrous characteristics, such as the single path. (Forty-seventh sūtra.) / Regarding the Commentary's passage beginning with: 'Now first, the ten powers are specific names': the text of the Commentary has six parts: 1. general outline; 2. integration, beginning from 'Thus, within the heading, each of the ten powers pervades the particulars below'; 3. recounting the past, beginning from 'Ancient worthies'; 4. distinguishing contradictions, beginning from 'Then it causes the particulars'; 5. refuting remedies, beginning from 'Supposing one desires'; 6. correct explanation, beginning from 'Among the ten, the first is vast'. In the fourth part, the statement 'also causes the other gates to lack the meaning of vast' is because vast is the first gate. The statement 'the first gate lacks the supreme and so forth' means that the first gate only has vast and therefore lacks the remaining nine; 'supreme' is at the beginning, summarily citing one to stand for the eight below. In the Commentary, 'Supposing one desires' and below is the fifth part, refuting remedies. That is, their remedy states: 'Although they mutually possess [the qualities], on what basis is the name established according to the majority?' Thus it is now answered: 'To follow the majority is acceptable, but one should not follow the forward order; matching in reverse order conforms with the text.' Therefore, the text explaining below names and explains each one according to the majority in reverse order. However, generally naming it the Nārāyaṇa Banner refers to the name of Śakra's strongman. In the Commentary, 'Jīvaka entering the fire' has already been cited in the 'Manifesting the Signs' [chapter]. 'Entering the prison to interrogate about guilt' is found in the fourth [fascicle] of the Bao'en jing. Jīvaka was sent to the Avīci hell to ask Devadatta: 'How is the retribution for your guilt now?' He replied: 'Like the bliss of the third dhyāna.' Here it is taken to mean entering within to interrogate about guilt, yet the suffering cannot cause harm. Regarding the Commentary's statement: 'Mind well liberated through three characteristics': this is as stated in the eighty-fifth [fascicle] of the Yogācārabhūmi. (Forty-eighth sūtra.)