大方廣佛華嚴經隨疏演義鈔 72.4

72.4

In the Commentary, from “Next, what are [they]?” onward, the third [part] questions and enumerates the names, in which there are two [parts]: first, it explains the generic name. In the explanation of names above, it only explained the cognition of eloquence; now it explains “unhindered.” Later, from “First, dharma” onward, it separately explains the four names. Now, the *Vijñaptimātratā[siddhi]* states: “The unhindered cognition of dharma takes the teaching dharma that is the expressive signifier as its objective domain. The unhindered cognition of meaning [means] retaining sovereign mastery over the signified, because within a single meaning it manifests all meanings. The unhindered cognition of phrasing [means] retaining sovereign mastery in glossing and explaining through sounds and words sequentially, because within a single sound it manifests all sounds. The unhindered cognition of delightful discourse takes skillful speech adapted to faculties as its objective domain.” It also says: “One who has sovereign mastery in eloquence refers to unhindered comprehension of eloquence, being skilled in comprehending the capacities of faculties and skillfully expounding the Dharma.” The *Kośa* also takes dharma as taking the expressive signifier as its object. Explaining it, [it says]: “A collection of names is an aggregate designation for concepts, sentences, and phonemes.” Explanation: “Concept” explains “name”; “sentence” explains “clause”; “phoneme” explains “syllable”; “aggregate” explains “collection.” The treatise says: “A name means producing a concept.” The explanation says: “Concept” means grasping an image, or it has the sense of a convention. If grasping an image is called a concept, the concept is a mental factor. As when speaking of form, it can generate the concept of form; generating a concept due to a name is called producing a concept. If it has the sense of convention, the concept is precisely the name: that is, the noble sages together establish conventions, setting up names such as form, and the name is itself the concept. Because of this name-concept, it manifests an expressive signification, hence it is called producing a concept. The other meanings are explained accordingly. In the present root treatise, the explanation of unhindered dharma is not restricted to the expressive signifier; hence it says the essence of dharma is “like the characteristic of physical obstruction in form.” However, when the treatise concurrently lists the names, it says: “Among these, the objective realms of the four unhindered cognitions are: first, the essence of dharma; second, the essence of the objective realm of dharma; third, giving correctly to sentient beings; and fourth, giving correctly through immeasurable gateways.” Only after this does it take them up and explain them. Now, in the Commentary's four [sections], the text has three parts in each: first, taking up the sūtra and citing the treatise to establish the names; second, from “The word ‘is’ [wèi]” onward is the Commentary's explanation of the treatise; third, from “Therefore the treatise says” onward cites the treatise to take it up and explain it. Now, in the first, “dharma,” within the treatise’s citation and explanation, because form gathers from conditions and is not definitively annihilated or permanent, it is distinguished as conventional, distinct from ultimate truth by transcending the two extremes, and is said to be subsumed under arising phenomena—namely, the dharmas upon which the two graspings rely. The statement “like the characteristic of physical obstruction in form” directly presents the essence of dharma. In the second, “meaning,” within the third section, the text has four sub-parts: first, citing the treatise to take it up and explain it; second, from “However, having attained this” onward is Master Yuan's explanation of the treatise, taking dharma as the conventional and meaning as the ultimate. There might be an objection: “Dharma and meaning are not the same; why does the treatise state in both that they are subsumed under arising phenomena that transcend the two extremes?” Therefore the explanation's intention says: by compliantly observing conventional truth, one enters into the primary ultimate truth. Third, from “The above is Master Yuan's” onward, the Commentary confirms Master Yuan's meaning. Fourth, from “It can also be” onward is the Commentary’s distinct interpretation. Therein are two: first, the direct explanation; later, from “The statement ‘as it truly is’” onward resolves an objection. The objection says: “If meaning is also conventional truth, why is it called ‘as it truly is’?” The answer says: this is in terms of the actuality of the facts. The third, “phrasing,” is self-evident. In the fourth, “delightful discourse,” where it says “giving to those who seek correctly,” it is not given to those who seek perversely. Under the Commentary's “Second, in the extensive elucidation,” there are three [parts] before the text: first, a general explanation of the ten gates; second, from “Regarding ‘ten’” onward, enumerating the names and briefly explaining them—the names of these ten characteristics are the text of the treatise, and from the word “means” onward are all the Commentary’s explanations; third, from “However, among the ten above” onward, explaining the meaning of unhinderedness with respect to the ten overall. Regarding “there is also using phrasing to speak of dharma, and delightful discourse to speak of meaning”: as in the seventh, the characteristic of the great and small vehicles, dharma knows the One Vehicle; meaning knows the various vehicles; phrasing says that preaching all vehicles without distinction is identical to the One Vehicle; delightful discourse says that preaching the boundless dharmas of each vehicle is identical to the intention of preaching the various vehicles.