大方廣佛華嚴經隨疏演義鈔 30.16

30.16

Regarding the Commentary's stating, "'Foot' (zu) has two meanings": this explains the character "conduct" (xing). Here "foot" is omitted, being subsumed under the character "conduct." However, the sūtra's four explanations do not go beyond two meanings: The first explanation states: "Knowledge" means attaining immeasurable wholesome fruits, and "conduct" means feet. Wholesome fruit means anuttarabodhi, and feet means the vehicle of precepts and wisdom. Endowed with the feet of precepts and wisdom, one attains great bodhi; hence it is called vidyācaraṇasaṃpanna. The explanation states: This traces back from the fruit to find the cause. It interprets "knowledge" as the fruit and "conduct" as the feet—conduct is itself the feet, bearing the sense of feet. Conduct and feet not being distinguished is the intention of the present sūtra. Second, the sūtra states: "Furthermore, 'knowledge' is called incantation (dhāraṇī), 'conduct' is called auspiciousness, and 'foot' is called fruit. Good man! This is the worldly meaning. Incantation is called liberation, auspiciousness is called anuttarabodhi, and fruit is called great nirvāṇa." The explanation states: This is explained solely in terms of the virtues of fruition, using the worldly to illustrate the supramundane. Here taking nirvāṇa as "foot" carries the meaning of fulfillment, and it also refers to the general and specific aspects of wisdom and eradication. Third, the sūtra states: "Furthermore, 'knowledge' is called light, 'conduct' is called karma, and 'foot' is called fruit. Good man! This is called the worldly meaning. Light is called non-heedlessness, karma is called the six pāramitās, and fruit is called anuttarabodhi." The explanation states: This explains the fruit from the cause. The interpretation holds that both knowledge and conduct are causes, with "foot" as the fruit. In the previous explanation, all three were fruits; here, bodhi alone is the fruit. What the Commentary cites at present corresponds to the fourth, citing only the explanation of knowledge. In explaining conduct and foot, that text says: "'Conduct' means cultivating wholesome karmas for the sake of sentient beings throughout immeasurable kalpas. 'Foot' means clearly seeing the Buddha-nature." The explanation states: This also explains "foot" as fulfillment, taking "foot" as fruit and "conduct" as cause, so that the meanings of conduct and foot are divided. The present sūtra lacks the word "foot"; therefore, it adopts the combined meaning of conduct and foot from the first explanation, and does not cite this passage.