仁王經疏 1.296

1.296

釋曰：第二、明入位正觀。文別有二：初明正觀、後示說處。前中有三：初就位讚德、次標名讚德、後據用讚德。此即初也。釋位如上，意同《本記》。言八萬四千者，依《俱舍論》三師說，故彼頌曰「有言諸法蘊，量如彼論說。或隨蘊等言，如實行對治。」論曰「有諸師言：八萬法蘊，一一量等。」《法蘊足論》謂彼一一有六千頌，如對法中《法蘊足》說。或說法蘊隨蘊等言，一一差別數有八萬。謂蘊處界等一一教門，名一法蘊。如實說者，所化有情貪嗔等八萬行別，為對治彼八萬行故，世尊宣說八萬法蘊。若依正理，有三師說，前二師義同於《俱舍》，彼破《俱舍》第三正義，故彼論云「此即順成隨蘊等言、無蘊等言，不為對治有情病行，唐捐而說。」《大毘婆沙》有六師說，廣如《深密記》。若依《賢劫經》，始從光曜度，終至分布舍利度，合有三百五十功德門，一一各修六度，即二千一百。後將二千一百，對彼十法四大六衰，十十一一皆說二千一百即二萬一千。又將二萬一千，對四眾生，一多貪、二多嗔、三多癡、四三毒等分。此四各有二萬一千，四箇二萬一千即有八萬四千。

Commentary: The second part explains the stage-entry correct contemplation. The text has distinctly two parts: first, clarifying the correct contemplation; second, indicating the place where it is spoken. In the former there are three parts: first, praising the virtue with reference to the stage; second, designating the name to praise the virtue; third, relying on the function to praise the virtue. This is the first. Explaining the stage is as above; the intent is the same as the Original Commentary. As for "eighty-four thousand," it relies on the explanations of three masters in the Abhidharmakośa-bhāṣya. Therefore its verse says: "Some say the dharmaskandhas / Have the measure as stated in that treatise; / Or following the words 'aggregates' and so forth; / Or counteracting practice in accordance with reality." The treatise says: "Some masters say: The eighty thousand dharmaskandhas are each equal in measure to the Dhātukāya-śāstra [or Dharmaskandha-śāstra]," meaning that each of them has six thousand verses, as stated in the Dharmaskandha of the Abhidharma. Or it is said that the dharmaskandhas follow the words "aggregates" and so forth, each distinct number amounting to eighty thousand; that is, each Dharma gate such as the skandhas, dhātus, and āyatanas is called one dharmaskandha. Speaking in accordance with reality: the greed, anger, and so forth of the sentient beings to be converted have eighty thousand distinct practices; in order to counteract those eighty thousand practices, the World-Honoured One proclaimed eighty thousand dharmaskandhas. If relying on the Nyāyānusāra, there are explanations of three masters. The meanings of the first two masters are the same as in the Kośa. That treatise refutes the third, correct meaning of the Kośa; thus that treatise says: "This merely supports the statement following 'aggregates' and so forth. If there were no words 'aggregates' and so forth, they would not counteract the diseased practices of sentient beings and would be spoken in vain." In the Mahāvibhāṣā there are explanations of six masters, as detailed in the Commentary on the Sandhinirmocana-sūtra. If relying on the Bhadrakalpika-sūtra, beginning from the radiance perfection and ending with the distribution of relics perfection, there are altogether three hundred and fifty virtue gates, each individually cultivating the six perfections, making two thousand one hundred. Then taking these two thousand one hundred and matching them against the ten dharmas, four great elements, and six declines—for each of the tens, two thousand one hundred is spoken, which is twenty-one thousand. Then taking twenty-one thousand and matching it against the four [types of] sentient beings: first, those with predominant greed; second, those with predominant anger; third, those with predominant delusion; fourth, those with equal parts of the three poisons. Each of these four has twenty-one thousand; four times twenty-one thousand is eighty-four thousand.