大方廣佛華嚴經隨疏演義鈔 88.2

88.2

疏「大文第五。有十善友，寄十地。」「第一婆珊婆演底夜神寄初歡喜地」者，初獲聖性，具證二空，能益自他，生大歡喜故。「以於春時主當」等者，盛德如春，和暢發生故。「表分別見日皆已亡」者，初地斷見惑，即分別煩惱故。疏「宗說兼通」者，前已引竟，即《楞伽》意。故彼第三經云「佛告大慧：『三世如來有二種法通，謂說通及自宗通。說通者，謂隨眾生心之所應，為說種種契經，是名說通。自宗通者，謂修行者離自心現種種妄想，謂不墮一異俱不俱品，超度一切心意意識，自覺聖境，離因成見相故，一切外道聲聞緣覺墮二邊者所不能知，我說是名自宗法通。』」釋曰：謂初了唯心。謂不墮下，境界則滅。超度一切下，能取亦無。自覺聖下，正悟自心，不由他悟。離三量成，故離因成。一切外道下，對他顯勝。經結勸云「是名自宗通及說通相。汝及餘菩薩摩訶薩應當修學。」偈云「謂我二種通，宗通及言說，說者授童蒙，宗為修行者。」釋曰：而前引竟今復重說者，前約證者能說，故先明宗通；今約從教修證，故先明說通。亦前從根本起後得，今從加行入根本耳。文小異故，第一疏中已引前文，今復引後。古人云：「說通宗不通，如日被雲蒙；宗通說亦通，如日處虛空。」疏「法門星象」下，此中法喻雙辯。一身以表如體，星象以表法門。星象不離一身，猶法門不離如體。下對亦然，教化表於大用，毛孔以況真性。其二愚二無我等，並如〈地品〉。

Regarding the Commentary's statement: "The fifth major division: There are ten spiritual friends who correspond to the ten grounds. The first, the night goddess Vānti-vāsanti, corresponds to the first ground, the Ground of Joy": this is because one initially attains the noble nature, fully realizes the two kinds of emptiness, can benefit both self and others, and therefore gives rise to great joy. Regarding "Because she governs during the spring season," and so forth: this is because flourishing virtue is like spring, harmoniously unfolding and bringing about growth. Regarding "Signifying that the sun of discriminative views has completely set": on the first ground, the delusions of view are severed, which are none other than discriminative afflictions. Regarding the Commentary's "Mastery of both doctrine and teaching": this has already been cited previously and represents the intent of the Laṅkāvatāra-sūtra. Hence, the third fascicle of that sūtra states: "The Buddha addressed Mahāmati: 'The Tathāgatas of the three periods of time possess two kinds of mastery in Dharma: mastery of teaching and mastery of their own doctrine. Mastery of teaching means expounding various sūtras in accordance with the capacities of sentient beings' minds; this is called mastery of teaching. Mastery of one's own doctrine means that the practitioner is free from the various delusions manifested from one's own mind—namely, not falling into the categories of identity, difference, both, or neither; transcending all citta, manas, and manovijñāna; self-awakening to the noble realm; and being free from the characteristics of views produced by causal conditions. It cannot be known by any non-Buddhists, śrāvakas, or pratyekabuddhas who fall into the two extremes. I call this the mastery of the Dharma of one's own doctrine.'" The explanation states: This refers to initially realizing mind-only. From "namely, not falling" downward, the objective realm is extinguished. From "transcending all" downward, the grasper is also absent. From "self-awakening to the noble" downward, one genuinely awakens to one's own mind, not relying on another's awakening. Being free from the establishment of the three pramāṇas, it is therefore "free from causal conditions." From "all non-Buddhists" downward, its superiority is shown in contrast to others. The sūtra concludes with an exhortation: "These are called the characteristics of mastery of one's own doctrine and mastery of teaching. You and other bodhisattva-mahāsattvas should train and study in them." A verse states: "My two kinds of mastery are mastery of doctrine and verbal exposition: / The exposition is taught to novices; / The doctrine is for practitioners." The explanation states: As for why this is repeated now when it was already cited earlier, previously it concerned how one who has realized is able to expound, and thus mastery of doctrine was explained first; now it concerns cultivating realization based on the teaching, and thus mastery of teaching is explained first. Furthermore, previously it moved from the fundamental to generate the subsequently attained, whereas now it proceeds from the preparatory stage to enter the fundamental. Because the texts differ slightly, the earlier commentary already cited the former text, and now cites the latter. The ancients said: "If one masters the teaching but not the doctrine, it is like the sun shrouded by clouds; if one masters the doctrine and also the teaching, it is like the sun dwelling in the empty sky." Regarding the Commentary's passage from "The constellation of dharma gates" onward: here, the Dharma and the metaphor are both elucidated. The single body signifies the essence of Suchness, and the constellations signify the dharma gates. Just as the constellations are not separate from the single body, so too the dharma gates are not separate from the essence of Suchness. The correspondences below are likewise: the teaching and transforming signifies the great function, and the pores are compared to the true nature. The two ignorances, the two selflessnesses, and so forth are all as explained in the "Chapter on the Grounds."