大方廣佛華嚴經隨疏演義鈔 87.12

87.12

疏「二人間有」下，疏文有二：初釋象藏、後釋餘九。前中有二：先就事釋可知、後「若就菩提心」下二約法。似如來藏，即是形相。似如來藏本覺真心性德圓備，稱理發心，故似也。二因善惡相攻而生，即同因龍鬪生故。《六波羅蜜經》云「善惡互相熏，猶如二象鬪，弱者去無迴，妄盡無來去。」《起信》云「真如熏無明故，能發心厭求。」三「若一發」下，出現四霔法雨，是成就。五「心所及」下，清淨。六「得法喜樂」，即安隱。七「離惑業苦」，即方便。八「展轉興慈」，即境界。九「志願純淨」即，威德，亦業用，通前七。疏「餘之九」下，二釋餘九。言「次五如次五分法身」者，戒定可知。三王及四兵皆騰空者，慧證空故。四心念於佛，脫五欲故。五集聽法，是知見故。餘可思之。

Regarding the commentary's: “Second, among humans there is...”, downward, the commentary text has two parts: first, explaining the elephant-treasury [incense], and second, explaining the remaining nine. Within the former there are two: first, the explanation in terms of phenomena can be known; second, from “If in terms of bodhicitta...” downward, it interprets in terms of Dharma. Resembling the tathāgatagarbha is its form. It resembles the tathāgatagarbha's original enlightenment and true mind, whose nature and virtues are complete; generating the mind in accordance with principle, it is therefore similar. Second, it is produced because good and evil contend with each other, which is just like being produced due to dragons fighting. The Saṭpāramitā-sūtra says: “Good and evil perfume each other, like two elephants fighting; the weaker departs without returning; when delusions are exhausted, there is neither coming nor going.” The Awakening of Faith says: “Because tathatā perfumes avidyā, one is able to arouse the mind to feel revulsion and seek [liberation].” Third, from “If once aroused...” downward, the appearance of the four showers of Dharma rain is fulfillment. Fifth, from “That which the mind reaches...” downward, is purity. Sixth, “obtaining the joy of the Dharma”, is security. Seventh, “separating from the suffering of delusion and karma”, is upāya. Eighth, “progressively giving rise to compassion”, is the sphere. Ninth, “pure aspirations and vows”, is majestic virtue and also functioning, pervading the previous seven. Regarding the commentary's: “The remaining nine...”, downward, second, it explains the remaining nine. As for “the next five correspond in order to the fivefold dharmakāya”: precepts and concentration can be known. The three kings and four armies all soaring into the sky is because wisdom realises emptiness. Fourth, the mind being mindful of the Buddha is liberation from the five desires. Fifth, gathering to hear the Dharma is knowledge and vision. The rest can be understood through reflection.