大方廣佛華嚴經隨疏演義鈔 85.32

85.32

疏「後所謂下別牒前問」者，向者善財若不具問，此云何牒？故疏前云「友云何領」。疏「亦即為滿」者，上釋由了為無為、非一非異方能當滿。今意云：了非一異即已窮究故，故為即滿。疏「今由勝解於境忍可」者，謂《唯識》解信云「謂於實德能深忍樂欲心淨為性」，前已頻引，今離用此言耳。疏「文殊般若明一行三昧」等者，然文殊有《文殊問》及《文殊說經》，今之所用即《大般若》中〈曼殊室利分〉，總收彼二經皆入大部故。又彼意云「欲入一行三昧，先親近解般若者，聽聞諮受然後能入。言一行者，一法界行，亦無一故。」又云「法界一相，繫緣法界，不動法界。」疏「以本解性聞熏之力」者，〈淨行品〉已說十信滿心入此初住，由信滿故明決定住菩提心。三心之中，解心增故，即是住體。言「開發」者，發心有二：一者發起，通於十信；二者開發，在於初住，亦如前釋。又高齊大行和尚宗崇念佛，云：「四字教詔，謂信憶二字不離於心，稱敬兩字不離於身口。」彼論云「往生淨土要須有信，信千即千生，信萬即萬生。信佛名字不離心口，諸佛即救、諸佛即護。心常憶佛、口常稱名、身恒常敬，始名深信。任意早晚，終無暫住閻浮之法。此策初心，最為要也。」疏「以如為佛則無境非佛」者，《大品》法尚答常啼云：「諸法如即是佛。」《金剛》云「如來者，即諸法如義。既以如為佛，一切法皆如也，何法非佛耶？」疏「又若報」下，然修念佛三昧多約漸修，謂先為化身觀、次報、後法，今則一時耳。疏「諸蓋諸取」者，蓋即五蓋，取謂二取。故上經云「不見十力空如幻，雖見非見如盲覩，分別取相不見佛，究竟離著乃能見」故。疏「最初善友先明念佛法門」下，此明次第上問也。五十五友法門不同，而初說者何耶？從「以是」下，答其先說之意。略有二意，在文可知。若更進論，有其十義：一如疏引《智論》；二依佛方能成勝行故；三功高易進以獎物故；四觀通淺深能遍攝故；五消滅重障為勝緣故；六雙兼人法易加護故；七十地菩薩皆念佛故；八三寶吉祥經初說故，初此念佛、海雲聽法、善住依僧，為次第故；九即心即佛為一境故；十為表初住緣佛發心樂供養故。第十即疏中第二意也。

Regarding the commentary's phrase, "Next, the words 'what is called' below specifically take up the earlier question": if Sudhana had not asked in full earlier, how could it be taken up here? Therefore, the commentary earlier said, "How could the spiritual friend comprehend?" Regarding the commentary's phrase, "it also immediately constitutes fulfillment": the earlier explanation was that only by completely understanding the conditioned and unconditioned as neither one nor different can one achieve fulfillment. The present intended meaning is: completely understanding them as neither one nor different already exhausts the ultimate, and therefore it immediately constitutes fulfillment. Regarding the commentary's phrase, "Now, due to superior understanding, there is receptive tolerance toward the objective realm": this refers to the *Vijñaptimātratā* explanation of faith, which states: "Its nature is that of having deep receptive tolerance, fondness, and desire toward reality, virtue, and capacity, with purity of mind." This has been frequently cited previously; here, these words are used individually. Regarding the commentary's phrase, "Mañjuśrī's Prajñā explains the single-practice samādhi," and so forth: there are the *Sūtra of Mañjuśrī's Questions* and the *Sūtra Spoken by Mañjuśrī*; what is used here is the "Mañjuśrī Division" within the *Mahāprajñāpāramitā-sūtra*, because it gathers both of those two sūtras into the larger collection. Moreover, its meaning is: "One who wishes to enter the single-practice samādhi must first draw near to those who understand prajñā, listen to, inquire about, and receive [their teachings], and only then can one enter. To say 'single practice' means the practice of the single dharmadhātu, which is also devoid of oneness." It also says: "The single characteristic of the dharmadhātu: binding conditions to the dharmadhātu, unmoved from the dharmadhātu." Regarding the commentary's phrase, "by the power of the hearing-perfuming of one's fundamental understanding-nature": the "Pure Practice Chapter" has already stated that when the ten faiths are fulfilled in the mind, one enters this first abode; because faith is fulfilled, one clearly abides determinately in bodhicitta. Among the three minds, because the mind of understanding is augmented, it is the essence of the abode. As for the word "unfolding-generation" (kaifa): generating the mind (faxin) has two aspects: the first is initial arising, which extends through the ten faiths; the second is unfolding-generation, which resides in the first abode, as explained earlier. Furthermore, Preceptor Daxing of the Northern Qi upheld the recollection of the Buddha, saying: "The four-character instruction means that the two characters 'faith' and 'recollection' never depart from the mind, while the two characters 'praise' and 'respect' never depart from the body and mouth." His treatise says: "To be reborn in the Pure Land, one must have faith. If one thousand have faith, one thousand will be reborn; if ten thousand have faith, ten thousand will be reborn. When one has faith in the Buddha's name and it does not depart from mind and mouth, all buddhas will rescue them, and all buddhas will protect them. The mind constantly recollecting the Buddha, the mouth constantly praising the name, and the body perpetually paying respect—only then is it called deep faith. At any time, morning or evening, there is ultimately no dharma of lingering even momentarily in Jambudvīpa. This is the utmost essential for spurring on beginners." Regarding the commentary's phrase, "taking suchness as the Buddha, then there is no objective realm that is not the Buddha": Dharmodgata answered Sadāprarudita in the *Pañcaviṃśatisāhasrikā*: "The suchness of all dharmas is precisely the Buddha." The *Vajracchedikā* says: "'Tathāgata' means the significance of the suchness of all dharmas. Since suchness is taken as the Buddha, and all dharmas are suchness, what dharma is not the Buddha?" Regarding the commentary's phrase below, "Furthermore, if the saṃbhogakāya...": cultivating the buddha-recollection samādhi is mostly treated in terms of gradual cultivation, meaning one first contemplates the nirmāṇakāya, next the saṃbhogakāya, and later the dharmakāya; here, however, it is simultaneous. Regarding the commentary's phrase, "the hindrances and attachments": the hindrances are the five hindrances, and attachments refers to the two graspings. Therefore the sūtra above says: "Not seeing that the ten powers are empty like an illusion, / Though seeing, it is not seeing, like a blind man looking; / By conceptualizing and grasping at marks, one does not see the Buddha; / Only by ultimately leaving clinging can one see [Him]." Regarding the commentary's phrase below, "The very first good spiritual friend first explains the dharma-gate of recollecting the Buddha...": this clarifies the inquiry regarding the sequence. The dharma-gates of the fifty-five friends are different; why is this one spoken first? From the words "Because of this" downward, it answers the reason for speaking it first. In brief, there are two reasons, which can be known from the text. If argued further, there are ten points: first, as the commentary cites the *Mahāprajñāpāramitopadeśa*; second, because only by relying on the Buddha can one accomplish superior practice; third, because its merit is high and progress is easy, so as to encourage living beings; fourth, because its contemplation penetrates both shallow and deep, being able to embrace all universally; fifth, because extinguishing heavy hindrances serves as an excellent condition; sixth, because embracing both person and dharma makes it easy to receive protective empowerment; seventh, because bodhisattvas of the ten grounds all recollect the Buddha; eighth, because the auspiciousness of the Three Jewels is spoken at the start of the sūtra, following the sequence of recollecting the Buddha here first, Sāgaramegha listening to the Dharma, and Supratiṣṭhita relying on the Saṅgha; ninth, because mind itself being Buddha forms a single objective realm; tenth, to manifest that the first abode, conditioned by the Buddha, generates the mind and delights in making offerings. The tenth is the second reason in the commentary.