大方廣佛華嚴經隨疏演義鈔 85.28

85.28

疏「善財求法不懈」等者，即暗用《淨名》第三〈菩薩行品〉如來為眾香菩薩說法中不盡有為之義。經云「何謂不盡有為？謂不離大慈不捨大悲，深發一切智心而不廢忘，教化眾生終不厭倦，於四攝法常念順行，護持正法不惜軀命，種諸善根無有疲厭，志常安住方便迴向，求法不懈說法無悋」等，今但要二句耳。疏「闍王之遇耆域」者，已如向引。「淨藏之化妙嚴」，即《法華經．妙莊嚴王本事品》。淨藏淨眼為王現變，王乃發心詣佛得益。王自述云：「世尊！善知識者是大因緣。所謂化導令得見佛發阿耨多羅三藐三菩提心。」疏「謂令不觀種姓」者，即菩薩戒，不得觀法師種姓。經云「若佛子初始發心未有所解，而自恃聰明有智、或恃高貴年宿、或恃大姓高門大解大福饒財七寶，以自憍慢，而不諮受先學法師經律，其解法者或小姓年少、卑門貧窮、諸根不具，而實有德，一切經律無不盡解。而新學菩薩不得觀法師種姓，而不來諮受先學法師第一義諦者，犯輕垢罪。」疏「不恥下問」，即《論語》云「孔文子何以謂之文也？不恥下問。」疏「寧可少聞便證入故」者，暗用《涅槃．高貴德王菩薩品》。彼文具足云「寧願少聞多解義理，不願多聞而於義不了。」

Regarding the Commentary's: "Sudhana sought the Dharma unflaggingly" and so forth: This implicitly draws upon the meaning of not exhausting conditioned things in the third fascicle of the Vimalakīrtinirdeśa, "Chapter on the Bodhisattva Practice," where the Tathāgata preached the Dharma to the Bodhisattva Sarvagandhasugandha. The sūtra states: "What is meant by not exhausting conditioned things? It means not departing from great loving-kindness and not abandoning great compassion; deeply generating the mind of sarvajñā without neglecting or forgetting it; teaching and transforming sentient beings without ever growing weary; constantly mindful of practicing in accord with the four means of embracing; protecting and upholding the true Dharma without sparing body or life; planting roots of goodness without fatigue; having a resolve constantly dwelling in upāya and pariṇāmanā; seeking the Dharma unflaggingly, and expounding the Dharma without stinginess," and so forth. Here only two phrases are needed. Regarding the Commentary's: "King Ajātaśatru's meeting with Jīvaka": This is as cited previously. "Śubhagarbha's transforming Śubhavyūha": This is from the "Chapter on the Former Affairs of King Śubhavyūha" in the Lotus Sūtra. Śubhagarbha and Śubhanetra manifested transformations for the king, whereupon the king generated the aspiration, visited the Buddha, and attained benefit. The king personally related: "World-Honoured One! A spiritual benefactor is a great causal condition. That is to say, they guide and transform [one], causing [one] to see the Buddha and generate the anuttarasamyaksaṃbodhi mind." Regarding the Commentary's: "Meaning that one should not look at lineage and clan": This is from the bodhisattva precepts, which forbid looking at the caste and lineage of a Dharma master. The sūtra says: "If a disciple of the Buddha, newly generating the aspiration and having not yet attained understanding, relies on their own intelligence and wisdom, or relies on noble status and advanced age, or relies on a great clan, eminent household, great understanding, immense blessings, and abundance of wealth and the seven treasures, thereby becoming arrogant and refusing to consult and receive the sūtras and vinaya from an earlier-trained Dharma master; and if that person who understands the Dharma is of a lowly clan, young in age, of humble background, poor, and with impaired faculties, yet truly possesses virtue, completely understanding all sūtras and vinaya without exception; if the newly training bodhisattva looks at the lineage and clan of the Dharma master and does not come to consult and receive the ultimate truth from the earlier-trained Dharma master, they commit an offense of minor defilement." Regarding the Commentary's: "Not ashamed to ask those below": This is from the Analects: "Why was Kong Wenzi called 'Wen' (Cultured)? He was not ashamed to ask those below him." Regarding the Commentary's: "For one would rather hear little and thereby enter realization": This implicitly draws upon the "Chapter on Noble Virtue King Bodhisattva" in the Nirvāṇa [Sūtra]. That text says in full: "One would rather hear little and understand much of the meaning and principle, than hear much yet fail to understand the meaning."