仁王護國般若波羅蜜多經疏 1.258

1.258

解曰：三乘賢聖所修諸行者，謂由般若引攝當根，隨自證修有三別故。言三者，下中上根。言乘者，教理行果，即所乘也。言賢者，和善之義，資糧加行也。言聖者，通達修習究竟位也。所修諸行者，隨前三乘所修行也。略分別者，一聲聞乘者，如《華嚴》云「上品十善，修自利行，智慧狹劣，怖三界、闕大悲，從他聞聲而得解了，名聲聞乘。」依有部宗，前七方便，具如上解。阿羅漢果，如上略明。餘之三果，義如常說。二緣覺乘者，如《華嚴》云「上品十善，自利清淨，不從他教自覺悟故，大悲方便不具足故，悟解甚深緣生法故，名緣覺乘。」如《瑜伽論》第三十四獨覺地云「有其五種：一種性、二道、三習、四住、五行。言種性者，有其三種：一薄塵垢、離憒鬧處，於寂靜處深心愛樂。二少悲心，說法利人心不愛樂，樂少思務寂靜而住。三中根性是慢行類，深心希願無師無敵而證菩提故。第二道者，亦有三種：一者謂於百劫值佛出世，親邇承事，成就相續，專心求證獨覺菩提，於蘊處界、緣起、處非處及諦此六善巧勤修覺故，於當來世速能證得獨覺菩提，名麟角喻。二有一類值佛出世，親近善士聽聞正法，如理作意，未曾修習順決擇分煗等善根，修前蘊等六種善巧，於當來世證彼菩提得沙門果。三有一類值佛出世，親近善士聽聞正法，如理作意證法現觀，得沙門果而無力能至極究竟阿羅漢果，復修蘊等六種善巧，依出世道於當來世至極究竟，畢竟離垢畢竟證得梵行邊際阿羅漢果。後第二三名部行故。第三習者，此亦有三：一有一類依獨覺道，滿足百劫修習資糧，過百劫已出無佛世，無師自能修三十七菩提分法，諸法現觀得獨覺果，永斷一切諸煩惱盡成阿羅漢，此麟角喻。復有一類依第二道或第三道，由彼因緣出無佛世，無師自能修三十七菩提分法，從前二三所修次第至極究竟，畢竟離垢、畢竟證得梵行邊際，證得最上阿羅漢果，皆部行故。第四住者，此亦有三：初麟角喻，樂處孤林、樂獨居住、樂甚深勝解、樂觀察甚深緣起道理、樂住最極空無願相，安處作意。第二第三所習部行，不必一向樂處林野、樂獨居住，亦樂部眾共相雜住，樂深勝解乃至作意故。五獨覺行，一切獨覺隨住彼彼村邑聚落，善護其身、善守諸根、善住正念，隨入彼彼村邑聚落，或為乞食或濟度化下劣愚昧，以身濟度不以語言。何以故？唯現身相為彼說法不發言故，示現種種神通境界，乃至為令心誹謗者生歸向故。」明緣覺竟。乃至佛果皆名為有者，大乘賢聖，至下當悉。從此第三明諸見有。

The commentary explains: Regarding 'the various practices cultivated by the worthy ones and āryas of the three vehicles', it means that through prajñā they are guided and gathered according to their respective faculties, and because there are three distinctions according to what they realize and cultivate. 'Three' refers to the inferior, intermediate, and superior faculties. 'Vehicle' (yāna) refers to teaching, principle, practice, and fruit—namely, that which is mounted. 'Worthy' (bhadra) means harmonious and good, referring to the stages of provisioning (saṃbhāra) and application (prayoga). 'Ārya' means the stages of penetration, cultivation, and ultimate fulfillment. 'The various practices cultivated' refers to the practices cultivated in accordance with the aforementioned three vehicles. To briefly differentiate them: First, the Śrāvakayāna: as the Avataṃsaka Sūtra says, 'Through the superior ten good deeds, cultivating practice for their own benefit, their wisdom is narrow and inferior; dreading the three realms and lacking great compassion, they hear the voice from another and attain understanding: this is named the Śrāvakayāna.' According to the Sarvāstivāda school, the prior seven expedients are fully explained as above. The fruit of an arhat has been briefly clarified above. The remaining three fruits are understood as commonly explained. Second, the Pratyekabuddhayāna: as the Avataṃsaka Sūtra says, 'Through the superior ten good deeds, their self-benefit is purified; because they awaken on their own without receiving instruction from another, because they are not fully endowed with great compassion and skillful means, and because they awaken to and understand the profound phenomena of dependent arising: this is named the Pratyekabuddhayāna.' As the thirty-fourth fascicle of the Yogācārabhūmi, on the stage of the pratyekabuddha, states: 'There are five aspects: first, lineage (gotra); second, path (mārga); third, habitual cultivation (abhyāsa); fourth, dwelling (vihāra); fifth, conduct (caryā). Regarding lineage, there are three types: First, having thin dust and defilement, leaving crowded places, in their deep heart they love and delight in quietude. Second, having little compassion, their minds do not delight in preaching the Dharma to benefit others, and they delight in having few affairs and dwelling quietly. Third, being of intermediate faculties and disposed to pride, in their deep heart they wish to realize bodhi without a teacher and without a rival. Second, regarding the path, there are also three types: First, encountering a buddha appearing in the world over a hundred eons, drawing near and serving him, fulfilling their continuum, single-mindedly seeking to realize pratyekabodhi, diligently cultivating awakening regarding the six skills—the aggregates, sense bases, elements, dependent arising, the possible and impossible, and the truths—in a future life they are quickly able to realize pratyekabodhi; this is called the rhinoceros horn simile (khaḍgaviṣāṇakalpa). Second, there is a class who, encountering a buddha appearing in the world, draw near to good spiritual friends, listen to the true Dharma, and attend appropriately, yet have never cultivated the roots of goodness conducive to penetration such as heat, but cultivate the aforementioned six kinds of skills such as the aggregates; in a future life they realize that bodhi and attain the fruits of a recluse. Third, there is a class who, encountering a buddha appearing in the world, draw near to good spiritual friends, listen to the true Dharma, and attend appropriately, realizing direct realization of the Dharma and attaining the fruits of a recluse, yet lack the power to reach the utmost, ultimate fruit of an arhat; they again cultivate the six kinds of skills such as the aggregates, and relying on the supramundane path in a future life, they reach the utmost ultimate, becoming completely free from defilement and completely realizing the culmination of the pure life, the fruit of an arhat. The latter second and third types are called group-dwellers (vargacārin). Third, regarding habitual cultivation, this also has three types: First, there is a class that, relying on the path of the pratyekabuddha, fulfills the provisions by cultivating for a hundred eons; having passed a hundred eons, they appear in a world without a buddha, and without a teacher are naturally able to cultivate the thirty-seven factors of awakening, directly realizing all phenomena, attaining the fruit of a pratyekabuddha, forever severing all afflictions entirely, and becoming arhats; this is the rhinoceros horn simile. Furthermore, there is a class that, relying on the second path or third path, by those causes and conditions appears in a world without a buddha, and without a teacher is naturally able to cultivate the thirty-seven factors of awakening; following the sequence of cultivation from the previous second and third paths, they reach the utmost ultimate, completely free from defilement, completely realizing the culmination of the pure life, and realizing the supreme fruit of an arhat; these are all group-dwellers. Fourth, regarding dwelling, this also has three types: First, the rhinoceros horn simile: delighting in dwelling in isolated forests, delighting in living alone, delighting in profound resolve, delighting in observing the principle of profound dependent arising, and delighting in dwelling in the utmost emptiness, signlessness, and wishlessness, abiding in attention. The group-dwellers cultivated in the second and third types do not necessarily exclusively delight in forests and living alone; they also delight in dwelling mingled together with the assembly, delighting in profound resolve and attention. Fifth, regarding the conduct of a pratyekabuddha: every pratyekabuddha, wherever they dwell in various villages and hamlets, well guards their body, well protects their sense faculties, and well abides in correct mindfulness; entering various villages and hamlets, whether for alms or to rescue and transform the inferior and ignorant, they rescue them through their physical presence and not through words. Why is this? Because they only manifest bodily forms to teach the Dharma to them without uttering words, manifesting various states of spiritual supernormal powers, up to causing those whose minds harbor slander to give rise to refuge.' This concludes the explanation of the pratyekabuddhas. Regarding 'up to the fruit of a buddha, all are called existent', the worthy ones and āryas of the Mahāyāna will be fully explained below. From here, third, it explains that the various views are existent.