大方廣佛華嚴經隨疏演義鈔 8.26

8.26

疏「上約二宗」下，第三通會二宗令不相違。然此會者，恐於後學各計是非以生過患，故復會通。雖復會通，權實不失。於中有三：先總標、後「謂就機」下正會。言「約法則一」者，非佛化法，化法亦有權說三乘。故今言法者，佛之知見一乘可軌之法耳。疏「新熏則五、本有無二」者，然準法相，立新熏者亦說有五，立本有者亦說有五。今借其言，不依其義。謂眾生遇緣熏習三乘種性及不定無性，故有五耳。何者？唯習近聲聞，成聲聞定性。唯習近緣覺，成緣覺定性。故《法華》安樂行中，不許親近聲聞者，恐被熏習成其性故。若唯習近菩薩，則成菩薩定性。若俱習近三乘，則成不定性人。亦如今人偏習禪戒慧等即成定性，三學俱習成不定性，不定偏執故。若都不習近三乘者，則成無性，卒難教化。故知熏習成五種性者，依其長時故說各別。言「本有無二」者，本有佛性，理不容差，故說有心定當成佛，非是本有五種性也。疏「若入理」等者，真理寂寥不屬諸數，借一以遣三，三亡則一遣。言窮慮絕，何實何權？體本寂寥，孰三孰一？故《法句經》云「森羅及萬像，一法之所印。」此以一遣多也。又云「一亦不為一，為欲破諸數。淺智著諸法，計一以為一。」此以非一遣一也，故須三一兩亡。疏「若約佛化儀則能三能一」者，隨物機宜則說三乘，淘練已久則便說一。故下經云「或有國土說一乘，或二或三或四五，如是乃至無有量。」釋曰：尚有無量，況三一耶。

Regarding the commentary's passage beginning with "Above, with respect to the two tenets," this is the third section, harmonizing the two tenets so that they do not contradict each other. Now, regarding this harmonization: fearing that later students might each grasp at right or wrong and thereby generate faults, he harmonizes them again. Although he harmonizes them, provisional and real are not lost. Herein there are three parts: first, a general introduction; later, from "Namely, in terms of capacity" onward, the direct harmonization. The statement "in terms of the Dharma, it is one" does not refer to the Buddha's instructional Dharma, for the instructional Dharma also provisionally teaches the triyāna. Thus, what is called Dharma here is the Buddha's knowledge and vision, the exemplary Dharma of the ekayāna. As for the commentary saying, "By newly perfumed [seeds] there are five, while originally existent there are no two," according to the Dharmalakṣaṇa [school], those who posit newly perfumed [seeds] also say there are five, and those who posit originally existent [seeds] also say there are five. Here we borrow their terminology without following their doctrinal meaning. That is, sentient beings encounter conditions that perfume the seed-natures of the triyāna, as well as the indeterminate and natureless, hence there are five. How so? Associating solely with śrāvakas, one develops the determinate nature of a śrāvaka. Associating solely with pratyekabuddhas, one develops the determinate nature of a pratyekabuddha. Thus, in the "Sukhavihāra" chapter of the Lotus Sūtra, not permitting close association with śrāvakas is for fear of being perfumed into acquiring their nature. If one associates solely with bodhisattvas, one develops the determinate nature of a bodhisattva. If one associates with all three vehicles, one becomes a person of indeterminate nature. This is just like people today who, exclusively practicing dhyāna, precepts, or wisdom, develop a determinate nature, whereas practicing the three disciplines together makes them of indeterminate nature, because they do not determinately adhere to one side. If one does not associate with the three vehicles at all, one becomes natureless, extremely difficult to instruct. Hence we know that the perfuming into five seed-natures is described as distinct based on a long duration of time. As for "originally existent there are no two": the originally existent Buddha-nature does not admit of differentiation in its principle; therefore it is said that whoever possesses a mind is certain to become a Buddha—it is not that there are originally five seed-natures. As for the commentary saying "If entering into principle...", true principle is quiet and vast, not belonging to any number; using the "one" to dismiss the "three," once the three perish, the one is dismissed as well. When words are exhausted and deliberation ceases, what is real and what is provisional? The essence is fundamentally quiet and vast: which is three and which is one? Thus the Dharmapada says: "The manifold and myriad forms / Are sealed by a single phenomenon." This uses the one to dismiss the many. It also says: "The one is also not a one; / It is in order to break all numbers. / Those of shallow wisdom cling to phenomena, / Calculating the one to be a one." This uses non-one to dismiss the one. Therefore, both three and one must be eliminated. As for the commentary saying, "If viewed in terms of the Buddha's pedagogical method, he can teach three or teach one": according with the capacities of beings, he teaches the triyāna; once they have been seasoned for a long time, he teaches the one. Thus the sūtra below says: "In some lands he teaches one vehicle, / In some two, three, four, or five, / And thus up to immeasurability." Explanation: If there are even immeasurable [vehicles], how much more so three and one!