大方廣佛華嚴經隨疏演義鈔 84.55

84.55

疏「法華遊戲神通」等者，舉《法華》揀異，亦是通妨。今云揀異者，即《法華．信解品》四大聲聞自敘云：「世尊往昔說法既久，我時在座身體疲懈，但念空無相無作，於菩薩法遊戲神通淨佛國土成就眾生心不喜樂。」即「聞而不樂」也。下偈兼出不樂所以，云「一切諸法皆悉空寂，無生無滅、無大無小，無漏無為。如是思惟，不生喜樂。」釋曰：既了無生，故不喜樂。是以結云「勿滯冥寂」。故八地云「諸法真常離心念，二乘於此亦能得」也。言通妨者，此何令其不聞？彼何令其得聞？此義至下釋之。「既本」下，結勸修實。

Regarding the Commentary's phrase 'sportive play with spiritual powers in the Lotus Sūtra' and so forth: citing the Lotus Sūtra serves to distinguish differences and also to resolve an objection. Here, 'distinguishing differences' refers to the Chapter on Faith and Understanding in the Lotus Sūtra, where the four great śrāvakas relate: 'The World-Honoured One had expounded the Dharma for a long time in the past; while seated at that time, my body grew fatigued, and I only contemplated emptiness, signlessness, and wishlessness. In the bodhisattva dharma, sportive play with spiritual powers, purifying Buddha-lands, and maturing sentient beings, my mind found no delight.' This is 'hearing without rejoicing'. The gāthā below also brings out the reason for not rejoicing, saying: 'All phenomena are completely empty and tranquil, without arising and without perishing, neither great nor small, uncontaminated and unconditioned. Contemplating thus, no delight arises.' Explanation: having understood non-arising, they took no delight. Therefore, it concludes, 'Do not linger in dark quiescence.' Thus the Eighth Bhūmi states: 'Phenomena are truly eternal and free from mental clinging; the two vehicles are also able to attain this.' As for 'resolving an objection': why were they made not to hear here, while made to hear there? This meaning will be explained below. From 'Since fundamentally' onward, the text concludes by encouraging the cultivation of the actual.