大方廣佛華嚴經疏 38.2

38.2

大文第四彼果分中，即攝無盡行，離障成德窮盡生界，為利樂故。果有二種：一離障果，從護煩惱生；二成德果，從護小乘生。前中又二：一煩惱染生遠離果，此離惑障；二業染生遠離果，此離業障。皆言生者，煩惱染等猶如生食，今是寄位出世之首，能離彼生。今初離惑先舉所離，後「於如是」下結成能離。就所離中，所起執著出沒是此總相，餘皆是別。總中執著，是前地中解法慢也。論云「我知大知」者，我知謂執我能知，大知謂執所知大法。出沒者，是前地中正受慢也。出者，三昧起義故，謂修起彼定。沒者，三昧滅義故，謂定所除。今計我能修此定，此定即我所修，故論云「我修我所修」。已釋總句。別有五種：一本、二起、三行、四護、五過。本即所有身見至蘊界處，於中身見為總，我等為別。別中，我人等四為人我慢，蘊界處三是法我慢。而云本者，有二義故：一以此我為解法、正受二慢之本；二者身見復為二我及六十二見之本。有此差別。此中身見，若約實位，準《唯識論》，此地斷第六識中俱生身見及所起過，由得出世道品治故，以分別起者初地斷故，是以《瑜伽》名為微細薩迦耶見。若約寄位，準《仁王經》四地名須陀洹位，以寄出世之首故，則亦得斷分別身見。二思惟者明起，謂不正思惟而起慢故。三觀察者明行，謂心行緣中多觀所得，若法若定求覓勝相令他知故。四「治故」下三句明護治者，數數觀察修治所見我所者，起於我想，取彼勝相屬我己故。財物者，如畜財者受用護持故。以上三事，防護自己所得。五著處者明過，謂心堅安處法定二事故。五中前三起慢方便，後二隨助慢心。上總及顯相正是所起。後結離中，由得道品正助方便，無不離也。第二「此菩薩」下明離業染。上修道品正離煩惱，煩惱既去業亦隨亡，亡不善業而修善業。文中先亡惡、後進善。惡有二義故不應作：一佛所不讚者，尊敬佛故不為；二煩惱染者，畏惡名故不作，惡名則違利生道故。進善有二義，反此可知。又不作煩惱所染，異凡夫業作；順菩薩道業，則異二乘。

In the fourth major section, 'The Fruit Thereof', it encompasses inexhaustible practices, leaving behind hindrances to accomplish virtues throughout the entire realm of sentient beings for their benefit and joy. The fruits are of two kinds: first, the fruit of leaving behind hindrances, which arises from guarding against afflictions; second, the fruit of accomplishing virtues, which arises from guarding against the Lesser Vehicle. Within the former there are again two: first, the fruit of estrangement from the arising of afflictive defilements, which leaves behind the hindrance of afflictions; second, the fruit of estrangement from the arising of karmic defilements, which leaves behind the hindrance of karma. Both speak of 'arising' (or 'raw') because afflictive defilements and the like are like raw food, and now this is the beginning of the transmundane [stages] according to the assigned station, capable of leaving behind that rawness. Now, regarding the first, leaving behind delusion, it first cites what is to be left behind, and later, beginning from 'in such...', concludes the capability of leaving [them] behind. Within what is to be left behind, the grasping that arises, appearing and disappearing, is its general mark; the rest are specific [marks]. In the general, grasping is the conceit of understanding the Dharma in the preceding stage. The treatise states that 'I know and greatly know': 'I know' means grasping that oneself is capable of knowing; 'greatly know' means grasping the great Dharma that is known. 'Appearing and disappearing' is the conceit of absorption in the preceding stage. 'Appearing' means the arising of samādhi, referring to cultivating and giving rise to that concentration. 'Disappearing' means the cessation of samādhi, referring to what is eliminated by concentration. Here one conceptualizes, 'I am capable of cultivating this concentration, and this concentration is what is cultivated by me.' Therefore the treatise says, 'I cultivate, and what is cultivated by me.' The general sentence has been explained. Specifically, there are five kinds: first, the root; second, arising; third, practice; fourth, guarding; fifth, fault. The root refers to all [views] from the view of selfhood up to the aggregates, realms, and sense fields, wherein the view of selfhood is the general, and the self and so forth are the specific. Within the specific, the four including the self and person are the conceit of the self of persons; the three consisting of the aggregates, realms, and sense fields are the conceit of the self of phenomena. That it is called 'the root' has two meanings: first, because this self is the root of the two conceits of understanding the Dharma and absorption; second, the view of selfhood is again the root of the two kinds of self and the sixty-two views. There is this distinction. Here, as for the view of selfhood, if according to the actual station, in accordance with the Cheng weishi lun, this stage severs the innate view of selfhood and the faults arising from it in the sixth consciousness, because it is cured through attaining the transmundane factors of the path, since that which arises from discrimination is severed in the first stage; for this reason, the Yogācārabhūmi calls it 'subtle satkāya-dṛṣṭi'. If according to the assigned station, in accordance with the Renwang jing, the fourth stage is designated the station of the srotaāpanna, because it is assigned as the head of the transmundane, thus it also severs the discriminative view of selfhood. Second, 'thought' clarifies arising, meaning that through improper thought one gives rise to conceit. Third, 'investigation' clarifies practice, meaning that the mental operation toward conditions mostly contemplates what is attained, whether Dharma or concentration, seeking superior marks to make them known to others. Fourth, the three phrases from 'for the sake of remedying' downward clarify guarding: 'remedying' means repeatedly contemplating, cultivating, and remedying what is seen; 'what belongs to me' means giving rise to the notion of 'mine', taking those superior marks as belonging to oneself; 'property' means enjoying and guarding it like one who keeps possessions. With the above three matters, one protects what one has attained. Fifth, 'abodes of attachment' clarifies the faults, meaning that the mind firmly abides in the two matters of the Dharma and concentration. Among the five, the first three are the expedients that give rise to conceit, and the latter two assist the mind of conceit. The above general and revealed marks are precisely what arises. Later, in concluding the leaving behind [thereof], because one attains the correct and auxiliary expedients of the factors of the path, there is none that is not left behind. Second, beginning from 'this bodhisattva...', it clarifies leaving behind karmic defilement. The above cultivation of the factors of the path directly leaves behind afflictions; once afflictions are gone, karma also ceases along with them, eliminating unwholesome karma and cultivating wholesome karma. In the text, it first eliminates evil and later advances in good. Evil should not be committed for two reasons: first, that which the Buddha does not praise—out of reverence for the Buddha one does not do it; second, that which is defiled by afflictions—out of fear of a bad reputation one does not do it, for a bad reputation opposes the path of benefiting sentient beings. Advancing in good has two reasons, which can be understood conversely to this. Furthermore, not doing what is defiled by afflictions differs from the karma of ordinary beings; performing karma compliant with the bodhisattva path differs from the two vehicles.