大方廣佛華嚴經隨疏演義鈔 56.4

56.4

Regarding the Commentary's statement: 'If one receives the above empowerment, then the jewel of Dharma enters the mind and accomplishes retention through hearing,' this properly accords with Liberation Moon's praising both person and Dharma in his request: speaking of this inconceivable Dharma, this person shall receive the Tathāgata's mindful protection and give rise to faithful acceptance. Because the Dharma is superior, one receives the Buddha's empowerment; because one receives the Buddha's empowerment, the jewel of Dharma enters the mind; the jewel of Dharma entering the mind is retention through hearing. Since empowerment occurs because the Dharma is superior, it is clear that he makes the request by citing the superior benefit of the Dharma. Regarding the Commentary's statement: 'The latter verse concerns the superior benefit at the time of rebirth,' the Commentary has six parts: first, revealing the intent and the general outline; second, from 'the treatise-version only has...' downwards, harmonizing the two sūtras; third, from 'the general idea here...' downwards, generally revealing the meaning of the text; fourth, from 'because difficulties do not obstruct hearing...' downwards, using the treatise to explain the text; fifth, from 'above, following the treatise's explanation...' downwards, separately stating the intended purpose; sixth, from 'question: if according to...' downwards, questioning and answering to discriminate. In the first part, regarding the statement 'a person possessing a firm seed,' this refers to one possessing the adamantine seed, who hears the sūtra even while in the eight difficulties. In order to manifest that the benefit of hearing the sūtra is deep and far-reaching, because the seed is unsurpassed, the heavenly prince in hell is suddenly and completely fulfilled in the threefold manner. Regarding the Commentary's statement: '"Capable of receiving" in the present sūtra means resolute faith,' this is precisely the harmonizing explanation. If one lacks faithful mind, even in good destinies one cannot hear it, how much less in evil destinies? Therefore next it discerns the general idea: if one has faithful mind, even in places of difficulty one hears it, how much less in places of non-difficulty. Regarding the Commentary's statement: 'Because difficulties do not obstruct hearing, it says "although"' downwards, this is the fourth part, using the treatise to explain the text. Within it, it only explains the first half and second half, having already presented the general idea in the general outline. Regarding the explanation of the first half, the Commentary has two parts: first, general clarification; second, particular explanation. Now in the first part, this statement has two meanings: first, establishing the above reason why it asks not whether it is a difficulty or non-difficulty, because non-faith obstructs hearing, not difficulties obstructing hearing; second, seizing upon this meaning to explain the character 'although' (雖). 'Although' is a word of concession and denial, its phrasing containing gain and loss: the eight difficulties are evil yet do not obstruct hearing, so although difficult, they are not difficult. Regarding the statement 'ocean water and kalpa fire are precisely the difficult places of rebirth,' this generally points to the sūtra text to explain the treatise's meaning of rebirth.