大方廣佛華嚴經隨疏演義鈔 87.2

87.2

疏「第三具足優婆夷寄無違逆行」，忍順物理，名無違逆。疏「又表忍必自卑」下，上直約善友依報釋，此下約表位釋。忍必謙卑，卑而不可逾，故小而大容。上通三忍，法忍同如，即諦察法忍。「內空外假」者，埏埴以為器，當其無，有器之用，即假能用。即空能大，無有不成於空故。故因外假而內有所用。故《老子》云「有之以為利，無之以為用。」無空不成於假，故空能多容。此二無二，中道器也。疏「二乘雖然不立忍名」，義如玄中。疏「約事如受乳糜」者，即世尊初成道，受二牧牛女所有乳糜，亦如前引。「約法飡上品寂滅忍」者，上品屬佛故，如〈十忍品〉。疏「淨名香積與此大同」者，謂受食已，得聖果等故。然《淨名》有二處文：一〈香積品〉中取飯來竟，維摩詰語舍利弗等諸大聲聞：「仁者可食。如來甘露味飯，大悲所熏，無以限意食之，使不消也。」生公釋云：「以其向念，故教食也。亦欲因以明食之為理。泥洹是甘露之法，而食此食者必以得之，故飯中有甘露味焉。大悲所熏者，使人得悟，為外熏義，豈曰食能大悲力焉？然則飯之為氣，大悲熏也。無以限意者，飯出大悲，即無限矣。而限言少者，則不消也。」釋曰：此乃以悲熏食得涅槃果，以果詺因為甘露味，未言食即表於涅槃。若即食為涅槃之理，義則善成。二〈菩薩行品〉，因淨名、文殊禮覲世尊，阿難怪問：「今所聞香昔所未有，是為何香？」佛言：「是彼菩薩毛孔之香」身子亦言：「我等毛孔亦出是香。」問其從來，云：「食是香飯。」阿難問淨名云：「是香氣住當久如？」維摩詰言：「至此飯消。」曰：「此飯久如當消？」曰：「此飯勢力至于七日然後乃消。又阿難！若聲聞人未入正位，食此飯者得入正位，然後乃消。已入正位，得心解脫。若未發大乘之意，至發意乃消。已發意，得無生忍。已得無生忍，至一生補處。」皆有「食此飯者」，「然後乃消」。「譬如有藥名曰上味。其有服者，諸毒滅已然後乃消。此飯如是，滅除一切諸煩惱毒然後乃消。」彼疏廣釋相竟，問云：「香飯是色法，云何斷惑？」遠公釋云：「由大悲香飯不思議力所以能斷。如輪王有一寶床，聖王居上，即能離欲逮得四禪，玉女雖見，如觀佛像不生欲心。況佛菩薩所受境界。如《華手經》說『菩薩有一照法性冠，著此冠時，一切諸法悉現在心，諸事亦爾。』」楷公云：「雖有此釋，道理不然。豈有色法性能斷惑？但以香飯資發觀智，能斷煩惱，非是食體即能斷惑。」釋曰：此亦諸古德意，並未愜當。且約勝緣以解香飯。不知香飯以表法門，是以生公稍近於理，故云：「七日消者不過七日，一生補處即七日之內必有所得矣。然一食之悟，亦不得有二階進也。今止一生補處者，顯佛無因得也。無生菩薩及正位之人，豈得假外方得進哉？而今云爾者，以明此飯為宣理之極，備有其義焉。」釋曰：此以有表理意也。然《淨名》中食意通理智大悲，甘露味飯即三德涅槃。《涅槃經》中亦以涅槃將喻甘露。其飯香氣即表大悲，從體起用，熏眾生故。今此寄位，故表於忍。忍通五忍，無法不攝。能忍是智、所忍是理，廣說利他，大悲熏也。然淨名云「得忍則消」，亦該五忍之意。不為此釋，殊為淺近。

Regarding the commentary's: "Third, the upāsikā Prabhūtā entrusts to the Practice of Non-Opposition": tolerating and according with the nature of things is called non-opposition. Regarding the commentary's: "It also signifies that patience must involve humbling oneself": above, the explanation was directly in terms of the circumstantial retribution of the spiritual friend; from here down, it is explained in terms of signifying the stages. Patience must involve humility; being humble yet insurmountable, it is therefore small yet possesses great capacity. The above [explanation] covers the three patiences: the patience regarding phenomena accords with thusness, which is the patience of clearly investigating phenomena. Regarding "internally empty and externally phenomenal": Clay is kneaded to make a vessel; where it is hollowed out, there is the function of the vessel. Thus, the phenomenal can function. Being identical to emptiness, it can be vast, for nothing is accomplished without emptiness. Therefore, due to the external phenomenon, there is internal function. Hence the Laozi says: "Having it provides benefit; lacking it provides function." Without emptiness, phenomena cannot be accomplished; thus emptiness can contain much. These two are non-dual, which is the vessel of the Middle Way. Regarding the commentary's: "Although the two vehicles do not establish the name of patience": the meaning is as explained in the overarching outline. Regarding the commentary's: "In terms of facts, it is like receiving the milk-gruel": this refers to when the World-Honoured One first attained awakening and received the milk-gruel offered by the two cowherdesses, which was also cited previously. Regarding "in terms of Dharma, consuming the highest grade of the patience of cessation": the highest grade belongs to the Buddha, as in the "Chapter on the Ten Patiences". Regarding the commentary's: "The Fragrance Accumulation chapter of the Vimalakīrtinirdeśa is largely identical with this": this means that after receiving the food, one attains the noble fruits and so forth. However, the Vimalakīrtinirdeśa contains two passages of text: First, in the "Chapter on Fragrance Accumulation", after the rice had been brought, Vimalakīrti said to Śāriputra and the other great śrāvakas: "Worthy ones, you may eat. The Tathāgata's rice of amṛta flavour is perfumed by great compassion; do not eat it with a limited mind, lest it fail to digest." Master Dao Sheng explained: "Because of their prior thoughts, he instructed them to eat. He also wished thereby to clarify that eating it is the principle. Nirvāṇa is the Dharma of amṛta, and whoever eats this food will surely attain it; thus the food possesses the flavour of amṛta. That it is perfumed by great compassion means that it causes people to attain awakening, having the meaning of external perfuming; how could one say the food itself possesses the power of great compassion? Thus, the aroma of the rice is perfumed by great compassion. 'Not with a limited mind' means that since the rice emerges from great compassion, it is limitless. But if one limits it by saying it is little, it will not digest." To explain: This considers the food perfumed by compassion to result in the fruit of nirvāṇa, naming the cause after the fruit as 'amṛta flavour'; it does not yet say that the food directly signifies nirvāṇa. If the food is taken directly as the principle of nirvāṇa, the meaning is well established. Second, in the "Chapter on the Practices of the Bodhisattva", when Vimalakīrti and Mañjuśrī went to pay homage to the World-Honoured One, Ānanda wondered and asked: "The fragrance smelled now was never smelled before; what fragrance is this?" The Buddha said: "It is the fragrance from the pores of those bodhisattvas." Śāriputra also said: "Our pores also emit this fragrance." When asked where it came from, they replied: "From eating this fragrant rice." Ānanda asked Vimalakīrti: "How long will this fragrant aroma endure?" Vimalakīrti said: "Until this rice digests." He asked: "How long before this rice digests?" He said: "The potency of this rice lasts for seven days, and only then does it digest. Furthermore, Ānanda! If a śrāvaka who has not entered the correct determination eats this rice, they will enter the correct determination, and only then will it digest. If they have already entered the correct determination, their mind will attain liberation. If they have not yet generated the aspiration for the Great Vehicle, it will digest only when they generate the aspiration. If they have already generated the aspiration, they will attain anutpattikadharmakṣānti. If they have already attained anutpattikadharmakṣānti, it will digest only when they reach the stage of being bound to one life [before Buddhahood]." All these contain the phrases: "whoever eats this rice" and "only then does it digest." "For example, there is a medicine called Superior Flavour. For whoever takes it, all poisons are eradicated and only then does it digest. This rice is likewise: it eliminates all poisons of afflictions and only then does it digest." After the commentary on that sūtra broadly explained the characteristics, it asked: "The fragrant rice is a material phenomenon; how can it sever delusions?" Master Huiyuan explained: "It is able to sever them due to the inconceivable power of the fragrant rice of great compassion. For instance, a cakravartin has a jewelled couch; when the holy king sits upon it, he is able to abandon desire and attain the four dhyānas; though jade maidens see him, it is like gazing upon an image of the Buddha and no lustful thoughts arise. How much more so the realm experienced by buddhas and bodhisattvas! As the Kuśalamūlasaṃparigraha-sūtra says: 'A bodhisattva has a crown that illumines the dharmatā; when wearing this crown, all dharmas are manifested before his mind, and all matters are likewise.'" Master Daokai said: "Although this explanation exists, the principle is not so. How could a material phenomenon by nature sever delusions? It is merely that the fragrant rice stimulates and prompts contemplative cognition, which can sever afflictions; it is not that the substance of the food itself can sever delusions." To explain: These views of the ancient worthies are also not entirely fitting. They only interpret the fragrant rice in terms of superior conditions. They do not understand that the fragrant rice signifies a Dharma-gate. Hence Master Dao Sheng was somewhat closer to the principle, stating: "Digesting in seven days means no more than seven days; being bound to one life means within seven days one will surely attain something. However, the awakening from a single meal cannot have two successive stages of progress. Now, stopping at being bound to one life shows that a Buddha is not attained through a cause. How could bodhisattvas of non-arising and persons of the correct determination rely on the external to attain progress? That it is stated in this way now is to clarify that this rice represents the culmination of proclaiming the principle, completely possessing these meanings." To explain: This takes it as an intention to signify the principle through phenomenal reality. However, the meaning of food in the Vimalakīrtinirdeśa encompasses principle, cognition, and great compassion; the rice of amṛta flavour represents nirvāṇa with its three virtues. The Mahāparinirvāṇa-sūtra also compares nirvāṇa to amṛta. The fragrance of that rice signifies great compassion, which arises as function from the essence to perfume sentient beings. Here, it is entrusted to the stage, and so signifies patience. Patience encompasses the five patiences, leaving no dharma unincluded. That which can tolerate is cognition, that which is tolerated is principle; the extensive explanation of benefiting others is the perfuming of great compassion. When Vimalakīrti says "digesting when attaining patience", this also encompasses the meaning of the five patiences. If one does not explain it this way, it is exceedingly shallow.