大方廣佛華嚴經隨疏演義鈔 87.13

87.13

疏「第二婆施羅船師至寄不壞迴向」者，得不壞信十種善根而迴向故，名為不壞。疏「佛道為高」下，新譯此有十事五對，今經但有四對，闕第四安危。疏但略示其相而未言等者，等於餘義。具說觀相乃有多意：一不壞相，則五是可依，五不可依。二不壞性，則不見高卑，無夷險等，一無高卑。是故經云「不見一法是佛法者，不見一法非佛法者。」故《金剛》云「是法平等，無有高下。」二住正道者，則不分別是邪是正。三不見業惑以為所斷，不見智慧以為能斷，非有煩惱非離煩惱。四不見生死為雜亂，不見涅槃為寂靜，生死涅槃二際無差故無安危。五無大小三乘及一乘，非乘我所說故，三性及相雙俱不壞，則雖無高下不壞高卑，無高無卑為真高等，一一契中。上三即三觀意。四者以無所得而為方便，一時具觀一具一切，方真觀矣。疏「若佛法海」者，準下推勝乃有多海，略舉其二，餘例可知。疏「色無色等依識心定劫數淺深」者，沈空滯寂即漩澓義。無色初二萬，後後二二增。非想八萬劫為深，二萬即為淺。色無晝夜殊，劫數等身量。則初禪最淺，上上漸深。未有無相皆識心定，故為心識相也。疏「有方便為堅」等，七地已說。疏「又謂修行有住無住」者，上約外境世之八風；此約正修，無住為順出離，有住為逆。又有住則順生死流，無住反此。疏「若開第三第五各三」者，三中三者，一漩澓淺深、二波濤遠近、三水色好惡。五中三者，一知其船鐵木堅脆機關澁滑、二水之大小、三風之逆順。此二各三為六，并其餘三為九。「如是已」下，總結為十，可行則行、可止則止，雖是總結，義當一故。

Regarding the commentary's: “The second, the ship captain Vaira, to... corresponds to indestructible pariṇāmanā”: because one attains the indestructible faith of the ten kinds of roots of goodness and dedicates them, it is called indestructible. Regarding the commentary's: “The Buddha path is high...”, downward: in the new translation, there are ten items forming five pairs; in the present sūtra, there are only four pairs, lacking the fourth, security and danger. The commentary merely shows its characteristics briefly without stating “etc.”, which equates to the remaining meanings. A full exposition of the contemplation of characteristics involves multiple meanings: first, not destroying characteristics, then five are to be relied upon and five are not to be relied upon. Second, not destroying nature, then one does not see high or low, and there is no evenness or ruggedness; first, there is no high or low. Therefore, the sūtra says: “One does not see a single dharma that is a Buddha-dharma, nor does one see a single dharma that is not a Buddha-dharma.” Thus the Diamond [Sūtra] says: “This dharma is equal, without high or low.” Second, abiding in the right path, one does not differentiate between heterodox and right. Third, one does not view karma and afflictions as what is severed, nor does one view wisdom as what can sever; there are neither afflictions nor separation from afflictions. Fourth, one does not see saṃsāra as chaotic, nor does one see nirvāṇa as tranquil; between the two bounds of saṃsāra and nirvāṇa there is no difference, hence there is neither security nor danger. Fifth, there are no great or small, triyāna or ekayāna; since vehicle is not what I expound, the three natures and characteristics are both not destroyed; thus, although there is neither high nor low, high and low are not destroyed; having neither high nor low is truly high, and so on, each being in accord with the middle. The three above are the intention of the three contemplations. The fourth is taking non-attainment as upāya; simultaneously observing all, with one containing all, only then is it true contemplation. Regarding the commentary's: “If the ocean of Buddha-dharma...”: based on the deduction of superiority below, there are multiple oceans; briefly citing two of them, the rest can be known by analogy. Regarding the commentary's: “The form and formless [realms], etc., rely on the consciousness-mind's concentration, with shallowness and depth in terms of kalpas”: sinking into emptiness and stagnating in quiescence is the meaning of whirlpools. The initial stage of the formless [realm lasts] twenty thousand, and each subsequent stage increases by twenty thousand. The Non-conceptual [realm] with eighty thousand kalpas is deep; twenty thousand is shallow. In the form realm there is no difference between day and night; the number of kalpas equals their bodily measure. Thus the first dhyāna is the shallowest, and each higher one is progressively deeper. What is not yet non-conceptual is all the concentration of the consciousness-mind; therefore, they are characteristics of the mind and consciousness. Regarding the commentary's: “Possessing upāya is firmness...”, and so on: this has already been explained in the seventh ground. Regarding the commentary's: “Again, saying that cultivation has abiding and non-abiding”: above was in terms of external conditions, the eight worldly winds; here it is in terms of correct cultivation: non-abiding accords with renunciation, while abiding goes against it. Furthermore, having abiding accords with the flow of saṃsāra, while non-abiding is the reverse of this. Regarding the commentary's: “If expanding the third and fifth into three each”: the three within the third are: first, the shallowness and depth of whirlpools; second, the distance of the surging waves; third, the quality of the water's colour. The three within the fifth are: first, knowing whether the ship's iron and wood are sturdy or fragile, and whether its mechanisms are rough or smooth; second, the magnitude of the water; third, the favourability or unfavourability of the wind. These two, having three each, make six, which together with the other three make nine. From “Having thus...” downward, it concludes into ten: proceeding when it is viable to proceed and stopping when it is viable to stop; although it is a general conclusion, its meaning counts as one.