大方廣佛華嚴經隨疏演義鈔 85.10

85.10

疏「三現相」者，如大天等。「四表義者」，如山表位、如海表悲等。疏「又前依佛法界流」等者，約表說法也。疏「比丘義如常」者，古有五義：一曰怖魔，初出家時魔宮動故。二言乞士，下從居士乞食以資身，上從諸佛乞法以練神故。三名淨戒，持戒漸入僧數，應持戒故。四云淨命，既受戒已，所起三業以無貪故，不依於貪邪活命故。五曰破惡，漸依聖道滅煩惱故。新云苾芻，苾芻草名，具五德故。疏「於我無我得不二解」等者，即釋經諸世間主雨供具雲等。以主即自在義，既我無我不二，方為自在。此即《淨名》迦旃延章。五非常義，前三地已引，即於我無我而不二是無我義，無我法中有真我故。「二約表，諸佛顯揚皆依般若」等者，文殊表般若，若無般若不能說故。已是一義。「究竟」下，又表所說雖復千差，究竟至於一切種智，故放光還入智頂。後句即《法華》意。疏「若無愛見而修則無疲矣」，即《淨名．問疾品》意，前文已引。疏「一眼具斯四用故稱無礙」者，正是上第三義也。

Regarding the commentary's "third, manifesting signs," this is like Mahādeva and so forth. "Fourth, expressing meaning," this is like mountains expressing stages, oceans expressing compassion, and so forth. Regarding the commentary's "further, the preceding flows from the Buddha's dharmadhātu," etc., this is expounding the Dharma in terms of symbolic expression. Regarding the commentary's "the meaning of bhikṣu is as usual," anciently there were five meanings: first, terrifying Māra, because when first renouncing the household life, Māra's palace shakes. Second, mendicant: below, begging food from householders to sustain the body; above, begging the Dharma from buddhas to refine the spirit. Third, pure precepts: keeping the precepts, one gradually enters the count of the Saṅgha, because one ought to uphold the precepts. Fourth, pure livelihood: having received the precepts, because the three karmic activities one produces are free from greed, one does not depend on greed and wrong livelihood. Fifth, destroying evil: gradually relying on the noble path to extinguish defilements. Modernly one says bhikṣu, which is the name of the bhikṣu grass, because it possesses five virtues. Regarding the commentary's "attaining the non-dual understanding regarding self and non-self," etc., this explains the sūtra's clouds of offerings rained down by the worldly lords, etc. Because "lord" signifies sovereignty, only when self and non-self are non-dual does sovereignty exist. This is the Kātyāyana chapter of the Vimalakīrtinirdeśa. The meaning of the five impermanences was already cited in the Third Stage above; that is, being non-dual regarding self and non-self is the meaning of non-self, because within the dharma of non-self there is the true self. Regarding "second, in terms of expression, all buddhas' revelations rely on prajñā," etc., Mañjuśrī expresses prajñā, because without prajñā one cannot teach. This is already one meaning. From "ultimate" onward, it also expresses that although what is taught has thousands of distinctions, it ultimately reaches all-aspect knowledge, hence the emitted light returns and enters the crown of wisdom. The latter phrase is the intent of the Lotus Sūtra. Regarding "if one cultivates free from craving and views, there is no weariness," this is the intent of the "Inquiring after Illness" chapter of the Vimalakīrtinirdeśa, cited in the text above. Regarding the commentary's "one eye possessing these four functions, it is called unhindered," this is precisely the third meaning above.