大方廣佛華嚴經隨疏演義鈔 85.26

85.26

疏「人能行此是人善友」者，然賢首有三義：一者人善知識、二者法善知識、三者合辯。疏上列五，即皆是人，故結云「人能行此，即人善友。」二法善友，彼有六位：一人天法；二小乘法；後四即四教法。故今疏通云「教理行果皆善友也」。三合辯者，彼亦有六。謂於上六法，各說一門而授機故。疏意不存第三，第三不異初門故。疏「設有實過尚取法亡非」者，故什公常說偈云「譬如淤泥中，而生青蓮華。智者取蓮華，勿觀於淤泥。」即其事也。疏「況權實多端生熟難測」者，亦《涅槃》第六經〈四依品〉云「如菴羅果，生熟難知。」謂內懷腐爛、外現律儀，此為外熟內生。內具深法、外示毀禁之相，為內熟外生。是則以貌取人，失之子羽。又說有迦羅迦果、鎮頭迦果，二果相似，迦羅迦果則惡藥人，鎮頭迦果則好益人。喻善友惡友外相相似，故難知也。其權實多端，通於諸經。此經須婆、勝熱、無厭等逆行，此為權示，豈得為非？故難測也。《詩》云「採葑採菲，無以下體。」是以大賢，縮德露疵、舍光匿曜，不可知也。

Regarding the Commentary's: "If a person is able to practice this, this person is a good friend": However, Xianshou has three meanings: first, personal spiritual benefactors; second, doctrinal spiritual benefactors; third, a combined explanation. Those listed in the Commentary above are five, and they are all persons; therefore it concludes: "If a person is able to practice this, they are a personal good friend." Second, as for doctrinal good friends, he has six positions: first, the teaching of humans and devas; second, the teaching of the Hinayana; and the latter four are the teachings of the four doctrines. Therefore, the present Commentary speaks comprehensively: "Teaching, principle, practice, and fruit are all good friends." Third, as for the combined explanation, he also has six, meaning that for each of the six teachings above, one gate is explained to bestow upon suitable capacities. The Commentary's intention does not preserve the third, because the third is not different from the first approach. Regarding the Commentary's: "Even if there are actual faults, one still takes the Dharma and ignores the flaws": Thus Master Kumārajīva often spoke the verse: "Just as in the mud / A blue lotus flower grows; / The wise person takes the lotus flower / And does not look at the mud"—which is this very matter. Regarding the Commentary's: "How much more so when the provisional and the real have many aspects, and the ripe and the raw are hard to fathom": This is also from the "Chapter on the Four Reliances" in the sixth fascicle of the Nirvāṇa [Sūtra], which says: "Like the āmra fruit, the ripe and raw are difficult to know." That is to say, harboring rot within while outwardly displaying the monastic rules is being ripe on the outside and raw on the inside; possessing profound Dharma within while outwardly showing the signs of violating precepts is being ripe on the inside and raw on the outside. This is taking people by their appearances, which would be to err regarding Ziyu. It is also said that there are the kālaka fruit and the tinduka fruit; the two fruits resemble each other, but the kālaka fruit is harmful poison to humans, whereas the tinduka fruit is beneficial to humans. This is a metaphor for how good friends and bad friends resemble each other in external appearance, and are thus hard to know. The provisional and the real have many aspects, which applies generally across the various sūtras. In this sūtra, the perverse practices of Vasumitrā, Jayoṣmāyatana, and Ananyagāmin are provisional manifestations—how could they be deemed faults? Hence they are difficult to fathom. The Book of Songs says: "When gathering turnip and radish, do not reject them for their lower parts." Therefore, great sages diminish their virtues and expose their blemishes, withholding their illumination and concealing their brilliance, and cannot be known.