大方廣佛華嚴經隨疏演義鈔 30.12

30.12

Regarding the Commentary's stating, "Second, revealing the virtues of liberation and prajñā": these are two of the three virtues. First, it explains the virtue of liberation. Citing the Mahāparinirvāṇa-sūtra, there are broadly two aspects: the first is an explanation found in the eighth virtue in chapter twenty-five, "Bodhisattva Noble and Virtuous King." The sūtra says: "What is the bodhisattva's mind being well-liberated? Because the mind of greed, anger, and delusion is permanently eradicated, this is called the bodhisattva's mind being well-liberated." As the Yogācārabhūmi (fascicle 85) says: "By three characteristics should one know that the mind is well-liberated: first, because one thoroughly comprehends all conditioned states; second, because one realizes the virtue of eradication with respect to the afflictions associated with them; third, because, afflictions having been eradicated, one dwells free from craving in all places." The sūtra says: "What is the bodhisattva's wisdom being well-liberated? When a bodhisattva-mahāsattva knows all phenomena without obstruction, this is called the bodhisattva's wisdom being well-liberated. Relying on the liberation of wisdom, what was previously not heard is now heard, what was previously not seen is now seen, and what was previously not reached is now reached." The explanation states: The mind being well-liberated is the destruction of the obstruction to absorption (dhyāna); wisdom being well-liberated is the liberation from the obstruction to knowledge. Once the two obstructions are eradicated, one is free, easy, and unattached; hence it is called "liberation." Later in the Mahāparinirvāṇa-sūtra, it questions again to illuminate the preceding meaning: if the mind definitely possessed greed and so forth, it could not be liberated; if it definitely lacked greed and so forth, there would be no need for liberation. It intends to clarify that characteristics exist while nature is nonexistent, and that these two being unimpeded is precisely what is called liberation. Regarding "The Mahāparinirvāṇa[-sūtra] summarily has one hundred and eight phrases to reveal its depth and breadth": this refers to the fifth fascicle, which extensively explains the two virtues and elucidates the virtue of liberation. Kāśyapa asked: "World-Honoured One! What is called nirvāṇa?" "Good man! Nirvāṇa is called liberation." First its essence is revealed. Below "neither matter nor non-matter," Kāśyapa requests again, clarifying the characteristics of liberation. At that time, Bodhisattva Kāśyapa again said to the Buddha: "World-Honoured One! We pray only that out of pity, you will deign again to speak extensively on the meaning of liberation in Mahāparinirvāṇa." The Buddha praised Kāśyapa: "Excellent, excellent! Good man! True liberation is called being far removed from all bondage. If in true liberation one is free from all bondages, then there is no birth and no compounding. Just as a child is born from the coming together of father and mother, true liberation is not like this; therefore, liberation is called non-arising. Kāśyapa! Just as the nature of ghee is pure, the Tathāgata is also like this; he is not born from the coming together of father and mother, and his nature is pure. The reason he manifests having parents is that he desires to transform and deliver sentient beings. True liberation is the Tathāgata; the Tathāgata and liberation are not two and not distinct. Just as when seeds are planted in springtime, receiving warmth and moisture, they immediately sprout and grow; true liberation is not like this." This is one phrase; the rest is as in that sūtra. However, according to Master [Hui]yuan: "Categorized by meaning, there are ninety-four phrases; divided into fine distinctions, there are one hundred and nine phrases. Under the twenty-second, 'freedom from oppression,' there are separately seven phrases; under the twenty-third, 'the meaning of unshakeability,' there are four phrases; under the twenty-fourth, 'the meaning of rarity,' there are two phrases; under the twenty-fifth, 'the meaning of vacuous quiescence,' there are also two phrases; under the fortieth, 'the meaning of profound depth,' there are two phrases; under the fifty-first, 'the meaning of equality,' there are also two phrases; under the sixty-seventh, 'freedom from narrowness,' there are three phrases; and the others each have one, so they are divided into one hundred and nine phrases." Now saying one hundred and eight is because under the twenty-second, "freedom from oppression," there are only six phrases; because Master Yuan saw seven similes, he divided them into seven. Yet the third phrase says: "How is there oppression and freedom from oppression? For instance, an ordinary person, haughty with self-conceit, grasps snakes, tigers, and poisonous insects—this is called oppression. Freedom from oppression is like the divine jewel of a wheel-turning king, which can tame poisonous insects—this is called freedom from oppression." All six phrases concern the meaning of freedom from oppression; only this single phrase concurrently clarifies oppression to illuminate freedom from oppression. Though appearing to be two phrases, it is actually one phrase. It signifies the eradication of the one hundred and eight afflictions, and also corresponds to the one hundred and eight questions and phrases in the Laṅkāvatāra-sūtra.