大方廣佛華嚴經隨疏演義鈔 89.50

89.50

第八最寂靜，即如次釋。前二義者，先釋始終無妄、後「善男子我以住是」下釋隨行不虛心。行稱言故，所作成滿，通二利滿。從「虛誑言息」下，以法釋名。於中，初釋最寂靜；次寂靜即為淨行，釋婆羅門；後「言行君子之樞機」下，釋其城名。然此一句，即《周易．繫辭》。子曰：「君子居其室，出其言善，則千里之外應之，況其邇者乎。居其室，出其言不善，則千里之外違之，況其邇者乎。言出乎身加乎民，行發乎邇見乎遠。言行，君子之樞機，樞機制動之主，樞機之發榮辱之主。言行，君子之所以動天地，可不慎乎。」雖為外典，意與斯合，但所言所行內外異耳。疏「會緣之終此二滿」者，即悲智滿。言「將見慈氏紹佛位」者，慈氏悲滿，佛位智滿耳。

The eighth, Praśānta, is explained according to the sequence. Regarding the former two meanings: first it explains that from beginning to end there is no falsehood; second, from "Good man, because I abide in this" downward, it explains the mind whose conduct accords without vanity. Because actions accord with speech, what is done reaches perfection, extending to the perfection of both forms of benefit. From "The cessation of deceptive speech" downward, it explains the name by means of the Dharma. Within this, first it explains 'praśānta' (utmost quiescence); next, 'quiescence' constitutes 'pure conduct', explaining 'brahmin'; afterwards, from "Words and deeds are the hinge and spring of the exemplary person" downward, it explains the name of his city. Now this single sentence is from the 'Appended Remarks' of the Book of Changes. The Master said: "The exemplary person resides in his room: if he issues forth good words, then those beyond a thousand li respond to him, how much more so those nearby! If he resides in his room and issues forth words that are not good, then those beyond a thousand li oppose him, how much more so those nearby! Words issue from his person and affect the people; actions arise from nearby and are seen from afar. Words and deeds are the exemplary person's hinge and spring. The hinge and spring are the masters of governing movement; the triggering of the hinge and spring is the master of honor and disgrace. Words and deeds are that by which the exemplary person moves heaven and earth; can one not be cautious?" Although this is a non-Buddhist classic, its intent agrees with this, only differing in that what is spoken and done is internal or external. As for the commentary's statement that "at the end of collating the conditions, these two are perfected," this is the perfection of compassion and wisdom. In saying, "he is about to see Maitreya succeed to the Buddha-position," Maitreya is the perfection of compassion, and the Buddha-position is the perfection of wisdom.