華嚴經探玄記 12.38

12.38

第四大段彼果分中二：初行果、後位果。前中論釋中得六種果：一煩惱染生遠離果、二業染生遠離果、三於勝功德中生增上欲心果、四彼說法尊中起報恩心果、五彼方便行中發懃精進果、六彼增上欲本心界滿足果，初二是離障果、後四成德果。前中，先離惑障中，論攝為五：初本身見，是起慢之本，亦是六十二見本故。我知是能知，大知即是所知大法，即是三地中解法慢也。我修是能修，復計禪定是我所修，此是三地正受慢也。於中著我等是人執，陰入等是法執。出謂三昧起者計有出定，沒謂三昧滅計有入定。又釋：出謂修起諸禪，沒謂退失禪定。又遠公云：出者修起諸定，沒者定所除滅。二起者，起不正思惟，起定慢也。推求心者，是邪推求，亦妄取定相，同論思惟也。三行者，觀心行於緣中，於己所得八禪等法，求覓勝相，欲令他知，故云所行也，同論名多觀。四過者，堅執自己所得定等，心安諸事故云愛著，即定愛也。五護者，數觀勝相取勝屬己，憶持在心防己所得，故云寶重所見等也。皆悉斷滅者，五結除斷。何故此中說此斷滅？準《成唯識論》，此是第六識中俱生身見等及所起過，同第四地出世道品能斷除滅，故此說之。又釋：若約寄位，前地寄世間、此當出世，為分世出世故此斷除。若就此義，亦得是分別所起，以《仁王經》說四地名為須陀洹位故得知也。

In the fourth major section, the division of their results, there are two parts: first, the results of practice; second, the results of the stages. In the former, according to the explanation in the treatise, six kinds of results are attained: 1. The result of being far removed from the arising of defiled afflictions; 2. The result of being far removed from the arising of defiled karma; 3. The result of generating a mind of superior aspiration toward supreme virtues; 4. The result of giving rise to a mind of repaying kindness toward the honored teacher who expounds the Dharma; 5. The result of generating zealous diligence in those skillful practices; 6. The result of fulfilling the original mental realm of that superior aspiration. The first two are results of being free from obstacles; the latter four are results of perfecting virtues. In the former, first, regarding being free from the obstacle of afflictions, the treatise subsumes them into five: First, the fundamental view of self, which is the root of giving rise to conceit and also the root of the sixty-two views. 'I know' is the agent of knowing; 'great knowledge' is the great Dharma that is known, which is the conceit of understanding the Dharma in the third bhūmi. 'I cultivate' is the agent of cultivating, and further hypothesizing that dhyāna-concentration is cultivated by oneself; this is the conceit of proper reception in the third bhūmi. Clinging to 'I' and the like therein is the grasp of self; [clinging to] aggregates, sensory bases, and the like is the grasp of phenomena. 'Emergence' means that when samādhi arises, one posits that there is exiting concentration; 'submergence' means that when samādhi ceases, one posits that there is entering concentration. Another explanation: 'emergence' means cultivating and raising various dhyānas, while 'submergence' means falling away from dhyāna-concentration. Master Huiyuan also says: 'emergence' is cultivating and raising various concentrations, while 'submergence' is what is eliminated by concentration. Second, 'arising': giving rise to improper reflection, giving rise to conceit regarding concentration. 'The mind of seeking': this is wrong seeking and also falsely grasping the characteristics of concentration, identical to 'reflection' in the treatise. Third, 'activity': the observing mind acts among conditions, seeking superior characteristics in the dharmas of the eight dhyānas and so forth attained by oneself, desiring to let others know them; thus it is called 'activity', identical to 'manifold observation' in the treatise. Fourth, 'fault': firmly clinging to the concentrations and so forth attained by oneself, the mind being complacent in various matters, it is called 'fond attachment', which is craving for concentration. Fifth, 'guarding': frequently observing superior characteristics, appropriating superiority to oneself, keeping it in mind to guard what one has attained; thus it is called 'treasuring what is seen', and so forth. 'All are severed and eradicated': the five fetters are eliminated and severed. Why is this severing and eradication spoken of here? According to the Vijñaptimātratāsiddhi-śāstra, these are the innate view of self and so forth in the sixth consciousness along with the faults they give rise to, which are severed and eliminated uniformly by the supramundane aids to the path of the fourth bhūmi; hence this is spoken of here. Another explanation: if stated in terms of allocated stages, the previous bhūmi is allocated to the mundane, while this one corresponds to the supramundane; to distinguish the mundane from the supramundane, they are severed here. According to this meaning, they can also be produced by discrimination, as we know from the Renwang Jing's statement that the fourth bhūmi is the stage of the srotāpanna.