仁王護國般若經疏 1.29

1.29

文為二：初列眾、二總結。初文三：一此土眾、二他方眾、三化眾。初文為三：一聲聞眾、二菩薩眾、三雜類眾。二乘著空故初列，凡夫著有故後列，菩薩常行中道故中列。又聲聞心形兩勝故初，菩薩心勝形劣故中，凡夫心形俱劣故後。初文二：先聲聞、次緣覺。初文五：一通號、二列數、三行位、四歎德、五總結。今初。「與」者言共。《釋論》云「一時一處、一戒一心、一見一道、一解脫」也。「大」者，亦云多、亦云勝。皆阿羅漢故稱大，數至八百萬億故言多，勝諸異道故言勝。「比丘」，五義：一名乞士，清淨自活離四邪命。二破煩惱，見愛滅故。三者名號，如梵漢異相各有名號。四者受具足戒，故名比丘。五者比之名能，丘之名怖，能怖煩惱賊故名比丘。四人已上名之為眾云云。「八百萬億」者，二唱數也。「學無」下，三明行位。既云有學無學，云何皆言阿羅漢？依《成論》二，羅漢二種，一住、二行，當知行者是學人，住者是無學人。故經云「五戒賢者皆行阿羅漢」即是學人。又於此中一文先明德行即學無學，以此人學於無學之行，非是向義。八人之中四向三果名學無學，第八羅漢但名無學。「皆羅漢」者，翻三義：一者不生，無明糠脫，後世田中更不受生，故言不生；二者殺賊，九十八使煩惱盡故，名為殺賊；三者應供，智願具足，堪銷物供。此藏通意也。若就圓釋，非但不生，亦不生不生，無漏是不生也。非但殺賊，亦殺不賊，不賊者涅槃是也。非但應供，亦是供應一切眾生是供應也云云。「有為功德」下，四歎德。文有八科法門，亦可歎三人。初四科歎通教人，次三假歎別教人，三空下歎圓教人。又初四科歎通，法假等下共歎別圓也。初即為四：今初歎有為無為功德。有為舉智德，無為約斷德。若就境論，道諦是有為，滅諦是無為。施物名功，歸己曰德，故名功德。「無學十智」下，次歎智差別。言十智者，一法智，即欲界繫法中無漏智，欲界繫因中無漏智，欲界繫法滅中無漏智，為斷欲界繫法道中無漏智，及法智品中無漏智是也。二比智，於上二界道中無漏稱智。中約四諦辨四種無漏智，如上法智中明，但有法比之殊也。三他心智，知欲色二界繫現心心數法，及無漏心心數法少分，名他心智也。四世智，知諸世間有漏智慧也，亦名等智，凡聖同有故。五苦智，觀五陰無常苦空無我也。六集智，有漏法因因集生緣觀時無漏智。七滅智，盡滅妙出觀時無漏智。八道智，道正跡乘觀時無漏智。九盡智，見苦已、斷集已、證滅已、修道已等。《智論》云「我見苦已、斷集已、盡證已、修道已」也。十無生智，見苦已不復更見等也。諸經或云十一智。智度為如實智，知一切法總相別相，如實正知無有罣礙，是為如實。此獨在佛心中有，二乘無分，故但云十智也。有學八智者，是那含人，在修道位中無盡無生智故，但有八也。有學六智者，謂見道中但有四諦及法比等六智也。「三根」者，次歎三根德。若修行次第，應先辨三根、後辨十智，今先說果後明因也。一未知欲知根，無漏九根和合信法二行人於見道中，名未知欲知根。九根者，謂信等五及喜樂捨意等是也。二知根，信解見得人，思惟道中是九根轉名知根，如前說。三知已根，若至無學道中，是九根轉名知已根云云。「十六心行」者，次歎十六觀門。從心之所行，故名心行，非心即行也。依修行次，應在十智前明，亦先說果也。又只離四諦為十六行，行以往趣為義。修此十六觀法，能趣四實之理，故名行也。苦下四行：一無常、二苦、三空、四無我。集下四行：一集、二因、三緣、四生。滅下四行：一盡、二滅、三妙、四出。道下四行、一道、二正、三跡、四乘。又法忍等十六行也，此約通說。若地前四十位為四，十地為十，等覺、妙覺為十六，此約別說云云。

The text consists of two parts: first, listing the assembly; second, a general conclusion. The first text has three parts: first, the assembly of this land; second, the assembly of other lands; third, the transformed assembly. The first part has three sections: first, the śrāvaka assembly; second, the bodhisattva assembly; third, the miscellaneous assembly. Because [adherents of] the two vehicles cling to emptiness, they are listed first; because ordinary beings cling to existence, they are listed last; because bodhisattvas constantly practice the Middle Way, they are listed in the middle. Furthermore, because the śrāvakas' minds and appearances are both superior, they come first; because the bodhisattvas' minds are superior but appearances are inferior, they are in the middle; because ordinary beings' minds and appearances are both inferior, they are last. The first section has two parts: first, śrāvakas; next, pratyekabuddhas. The first part has five items: first, general appellation; second, stating their number; third, stages of practice; fourth, praising their virtues; fifth, general conclusion. Now, the first. 'With' expresses together. The *Mahāprajñāpāramitopadeśa* (*Dàzhìdù lùn*) states: 'At one time and one place, with one precept and one mind, one view and one path, one liberation.' 'Great' also means numerous and also means superior. Because all are arhats, they are called 'great'; because the count reaches eight hundred million, it is called numerous; because they surpass all other heterodox paths, they are called superior. 'Bhikṣu' has five meanings: first, called 'almsman', sustaining oneself in purity and free from the four improper livelihoods. Second, breaking afflictions, because views and cravings are extinguished. Third, a name and title, just as the distinctive forms of Sanskrit and Chinese each have their names and titles. Fourth, receiving the full ordination, hence called bhikṣu. Fifth, *bi* means capable and *kṣu* means frightening; being capable of frightening the thieves of affliction, they are called bhikṣus. Four or more people are called an assembly, and so forth. 'Eight hundred million' is, second, proclaiming the number. From 'trainees and non-trainees' down is, third, clarifying the stages of practice. Since it mentions both trainees and non-trainees, why does it say all are arhats? According to the *Tattvasiddhi-śāstra*, there are two kinds of arhats: first, abiding; second, practicing. One should know that those who practice are trainees, and those who abide are non-trainees. Hence the sūtra states, 'Worthy ones of the five precepts all practice arhatship,' which refers to trainees. Furthermore, herein, one passage first clarifies virtuous practice, namely trainees and non-trainees, because these individuals train in the practices of the non-trainee, not meaning the stage of approaching [the fruition]. Among the eight classes of persons, the four approaching stages and three fruitions are called trainees and non-trainees; the eighth, the arhat, is called only non-trainee. 'All were arhats' is translated with three meanings: first, non-arising: the chaff of ignorance being cast off, they never again receive birth in the field of future lifetimes, hence called 'non-arising'; second, slayer of thieves: because the ninety-eight latent afflictions are exhausted, they are called 'slayers of thieves'; third, worthy of offerings: endowed with wisdom and vows, they are worthy of receiving and consuming the offerings of beings. This is the perspective of the Tripiṭaka and shared teachings. If explained according to the perfect teaching, it is not merely non-arising, but also non-arising of non-arising; the undefiled is non-arising. It is not merely slaying thieves, but also slaying non-thieves; the non-thieves are nirvāṇa. It is not merely worthy of offerings, but also supplying offerings to all sentient beings is supplying offerings, and so forth. From 'conditioned merits' down is, fourth, praising virtue. The text has eight categories of Dharma doors, which can also be used to praise three types of persons. The first four categories praise persons of the shared teaching; the next, the three designations, praises persons of the distinctive teaching; from the three emptinesses down praises persons of the perfect teaching. Alternatively, the first four categories praise the shared, while from the dharmic designation down jointly praises the distinctive and the perfect. The first then has four: now, the first praises conditioned and unconditioned merits. Conditioned brings up the virtue of wisdom; unconditioned relates to the virtue of severing. In terms of the cognitive object, the truth of the path is conditioned, and the truth of cessation is unconditioned. Bestowing upon beings is called merit (*gōng*); returning to oneself is called virtue (*dé*); hence they are called merits and virtues. From 'the ten wisdoms of the non-trainee' down next praises the differences in wisdom. As for the ten wisdoms: first, knowledge of phenomena (dharmajñāna), which is the undefiled wisdom regarding phenomena bound to the desire realm, undefiled wisdom regarding the causes bound to the desire realm, undefiled wisdom regarding the cessation of phenomena bound to the desire realm, undefiled wisdom within the path for severing phenomena bound to the desire realm, and undefiled wisdom in the category of knowledge of phenomena. Second, inductive knowledge (anvayajñāna), called undefiled wisdom within the path regarding the upper two realms. Therein, discerning four kinds of undefiled wisdom in terms of the four truths, as explained above in knowledge of phenomena, differing only by phenomenon versus induction. Third, knowledge of others' minds (paracittajñāna), which knows present minds and mental factors bound to the desire and form realms, and a small portion of undefiled minds and mental factors, called knowledge of others' minds. Fourth, conventional knowledge (saṃvṛtijñāna), which is defiled wisdom knowing all worldly things; also called common knowledge, because ordinary beings and noble ones both possess it. Fifth, knowledge of suffering (duḥkhajñāna), contemplating the five aggregates as impermanent, suffering, empty, and non-self. Sixth, knowledge of origination (samudayajñāna), the undefiled wisdom when contemplating defiled phenomena as cause, origination, arising, and condition. Seventh, knowledge of cessation (nirodhajñāna), the undefiled wisdom when contemplating cessation, extinction, excellence, and departure. Eighth, knowledge of the path (mārgajñāna), the undefiled wisdom when contemplating the path, correctness, footprints, and vehicle. Ninth, knowledge of exhaustion (kṣayajñāna), having seen suffering, severed origination, realized cessation, cultivated the path, and so forth. The *Mahāprajñāpāramitopadeśa* states: 'I have seen suffering, severed origination, fully realized [cessation], and cultivated the path.' Tenth, knowledge of non-arising (anutpādajñāna), having seen suffering, never seeing it again, and so forth. Various sūtras sometimes mention eleven wisdoms. The *Prajñāpāramitopadeśa* takes the knowledge of reality as knowing the general and specific characteristics of all phenomena, correctly knowing according to reality without hindrance; this is [knowledge] according to reality. This exists exclusively in the mind of a buddha, and the two vehicles have no share in it, hence it only mentions ten wisdoms. The eight wisdoms of a trainee belong to the non-returner (anāgāmin); being in the stage of the path of cultivation, they lack the knowledge of exhaustion and knowledge of non-arising, hence having only eight. The six wisdoms of a trainee refers to having only the four truths along with phenomenal and inductive [knowledges], making six wisdoms in the path of seeing. 'Three faculties' next praises the virtue of the three faculties. In the sequence of cultivation, one should first discern the three faculties and afterwards discern the ten wisdoms; here the result is stated first and the cause clarified later. First, the faculty of learning what is not yet known (anājñātamājñāsyāmīndriya): when the nine undefiled faculties combine in practitioners of faith and phenomena in the path of seeing, it is called the faculty of learning what is not yet known. The nine faculties are the five beginning with faith, as well as joy, pleasure, equanimity, and mind. Second, the faculty of knowing (ājñendriya): for persons who have attained through faith, liberation, or view, in the path of cultivation these nine faculties turn into what is called the faculty of knowing, as stated above. Third, the faculty of having known (ājñātāvīndriya): if one reaches the path of non-learning, these nine faculties turn into what is called the faculty of having known, and so forth. 'Sixteen mental practices' next praises the sixteen contemplation gates. Because they are practiced by the mind, they are called mental practices, not that the mind itself is practice. Following the sequence of cultivation, they should be clarified before the ten wisdoms, but here too the result is stated first. Furthermore, it is simply dividing the four truths into sixteen practices; 'practice' takes 'tending toward' as its meaning. Cultivating these sixteen contemplation methods can tend toward the reality of the four truths, hence called practices. The four practices under suffering: first, impermanence; second, suffering; third, emptiness; fourth, non-self. The four practices under origination: first, origination; second, cause; third, condition; fourth, arising. The four practices under cessation: first, exhaustion; second, cessation; third, excellence; fourth, departure. The four practices under the path: first, path; second, correctness; third, footprints; fourth, vehicle. Furthermore, there are sixteen practices including the dharmic patiences, which is explained according to the shared [teaching]. If the forty stages prior to the bhūmis are taken as four, the ten bhūmis as ten, and equal awakening and wondrous awakening [as two], making sixteen, this is explained according to the distinctive [teaching], and so forth.