大方廣佛華嚴經隨疏演義鈔 79.83

79.83

疏「列名中衍英諸公」等者，疏文有三：初敘昔。次「此釋亦無大過」下，會釋。上句總明；「果地具此三道」下，為其通釋。恐有難云：助等是因，何將釋果？故為此通。三「今更一」下，申今正解。於中二：先總明、後「一大圓鏡」下別辯。然取《唯識論》以為疏文。心無染著巧方便智寶，為大圓鏡智。論云「一大圓鏡智相應心品。謂此心品離諸分別，所緣行相微細難知，不忘不愚一切境相，性相清淨離諸雜染，純淨圓德現種依持，能現能生身土智影，無間無斷窮未來際，如大圓鏡現眾色像。」釋曰：觀上論文，自分主客。但云不忘者，常現前故；不愚者，不迷暗故。餘義可知。論云「二平等性智相應心品。觀一切法自他有情皆悉平等，大慈悲等恒共相應，隨諸有情所樂，示現受用身土影像差別。妙觀察智不共所依，無住涅槃之所建立，一味相續窮未來際。」釋曰：由昔因中執有我故，自他不等。今由我無，故皆平等。言一味者，一無漏味。餘義可知。由涅槃故，此識恒共悲智俱行。論云「三妙觀察智相應心品。謂此心品觀察諸法自相共相無礙而轉，攝觀無量總持定門，及所發生功德珍寶。於大眾會能現無邊作用差別，皆得自在雨大法雨、斷一切疑，令諸有情皆獲利樂。」釋曰：攝謂攝藏，觀謂觀察。功德珍寶，即六度道品等。論云「四成所作智相應心品。謂此心品為欲利樂諸有情故，普於十方示現種種變化三業，成本願力所應作事。」釋曰：四智廣義初會已明，今以疏有，故復重引令知主客。

Regarding the commentary's "In listing the names, Masters Yan, Ying, and others": the commentary text has three parts. First, it narrates past [views]. Second, from "This explanation also contains no great fault" downward, it reconciles and explains them. The upper line explains generally; from "The stage of fruition is endowed with these three paths" downward, it provides a general resolution for them. Fearing someone might object: "Support and so forth are causes; how can they explain the fruit?", it therefore provides this resolution. Third, from "Now we present another [interpretation]" downward, it sets forth the present correct interpretation. Within this, there are two parts: first, a general explanation; second, from "First, the great round mirror" downward, a specific analysis. However, it takes the Vijñaptimātratāsiddhi-śāstra as the commentary text: The precious jewel of cognition endowed with a mind free of defiled attachment and with skillful upāya is the great round mirror cognition. The treatise says: "First is the mind-associate of the great round mirror cognition. This mind-associate is free from all conceptual discrimination, its objective support and mental aspects are subtle and difficult to know, it is neither forgetful nor deluded regarding all objective marks, its nature and characteristics are pure and free of all defilements, it is the support and maintainer of the pure and perfect virtues of actualized [states] and seeds, it can manifest and produce the reflections of cognition, bodies, and lands, and without interruption or cessation it exhausts the limits of the future, like a great round mirror manifesting numerous forms and images." Explanation: Observing the treatise text above, host and guest are naturally distinguished. When it says "not forgetful," this is because it is always present; "not deluded" is because it is not confused or obscured. The remaining meanings can be understood. The treatise says: "Second is the mind-associate of the equality cognition. It views all phenomena and sentient beings—both oneself and others—as entirely equal, is constantly associated with great compassion and the like, and according to what sentient beings delight in, manifests differentiated reflections of enjoyment bodies and lands. It is the uncommon support for the marvelous observation cognition, established by non-abiding nirvāṇa, of a single flavor continuing to the exhaustion of the limits of the future." Explanation: Because in the past causal stage one grasped a self, self and other were not equal. Now, because there is no self, they are all equal. "Single flavor" means the single undefiled flavor. The remaining meanings can be understood. By virtue of nirvāṇa, this consciousness constantly operates together with compassion and wisdom. The treatise says: "Third is the mind-associate of the marvelous observation cognition. This mind-associate observes the particular and common characteristics of all phenomena, operating without obstruction; it gathers and observes boundless gates of dhāraṇī and samādhi, as well as the precious jewels of merit produced thereby. Within great assemblies it can manifest boundless variations of function, all attaining mastery in raining down the great Dharma rain, severing all doubts, and causing all sentient beings to obtain benefit and joy." Explanation: "Gathers" means gathers and stores; "observes" means contemplates and observes. "Precious jewels of merit" are the six perfections, the constituents of bodhi, and so forth. The treatise says: "Fourth is the mind-associate of the all-accomplishing cognition. This mind-associate, in order to benefit and delight all sentient beings, universally manifests in the ten directions diverse transformation activities of the three karmas, accomplishing the tasks that should be done through the power of the original vow." Explanation: The broad meaning of the four cognitions was already explained in the first assembly; now, because it appears in the commentary, it is cited again here to make known host and guest.