大方廣佛華嚴經疏 43.10

43.10

第四釋根，中二：先別、後結。別中，十相為九差別，五六合故。一說器差別，謂說法所授之器，信等五根有下、中、上故，亦是鈍、中、利，謂於教理受有遲速及多少故。二根轉差別，過未為先後際，現在已定，兩望論差。謂前上中下根，於三際中互望轉變，若後轉為中上，前根則下；後轉為下，前根則增，是差別義。不轉則平，是無差別。故論云「前後根，前根下，增平故。」三三性差別。謂約菩薩等三乘根性，相形為上中下故不同，第一通於三乘。四煩惱染差別，謂喜樂等五受根，隨貪等煩惱得增上故。五六二相明定不定差別。初句乘非乘，皆約熟不熟明。大乘中熟者定，不熟者不定。小乘中熟者不定，可轉向大乘故；不熟者定，各隨自乘而解脫故。若世間非乘，熟者不定，可化入道故；不熟者報已定故，且暫捨之。即〈離世間〉中待時方化，清淨捨也。後句淳熟調柔，一向是定。六隨根網輕轉壞者，順行差別。此知眼等根順行境界，得增上故。於中有三種順行：一依身順行，謂六入展轉迭共相縛，如網魚鳥不得解脫，故云根網，此行內境。二生滅順行，謂體是有為，生住不久故云輕，易可異滅故云轉壞。三觀行取相順行，此行外境，即論經云取相，今文闕此，或根網中收。七聲聞淨差別。望凡夫二乘行增上故，以二乘根由滅障能成，故煩惱無能壞。八菩薩淨差別，此通三種退不退也。九遠隨等者，示一切根攝差別，謂三無漏根，總攝諸根。三者，一始行，即未知當知根。二方便，即已知根，正在修道故名方便。三報熟者，即具知根，謂前信等共三無漏根生，而隨優劣三位不同，自始至末故名遠隨。此之三根，於修無學涅槃得增上故。此上九中，初二約信等；三五七入並約三乘，通於諸根；四約五受；六約眼等；九約三無漏根。二十二根已明十九，男女命根不足可辨，餘如《俱舍．根品》麁說。即然細分無量，故結云乃至八萬四千。

Fourth, explaining the faculties (indriya), there are two parts: first specific, and then the conclusion. In the specific exposition, ten marks constitute nine distinctions, because the fifth and sixth are combined. First, the distinction of vessels of teaching: referring to the vessels to whom the Dharma is taught and imparted, for the five faculties of faith and so forth have lower, middling, and superior grades, which are also dull, middling, and sharp, meaning there are slowness and quickness, and lesser and greater capacity, in receiving the doctrine and principle. Second, the distinction of the transformation of faculties: the past and future are the earlier and later limits; the present is already fixed, and distinctions are discussed by looking at the two against each other. That is, the aforementioned superior, middling, and lower faculties transform in comparison among the three periods of time: if later they transform into middling or superior, the prior faculties are lower; if later they transform into lower, the prior faculties have increased—this is the meaning of distinction. If they do not transform, they are equal; this is non-distinction. Therefore, the treatise states: "Before and after faculties, the prior faculty is lower, increased, or equal." Third, the distinction of the three natures: this means that in terms of the faculties of the three vehicles—such as bodhisattvas—they are mutually contrasted as superior, middling, and lower, and thus differ; the first applies generally to the three vehicles. Fourth, the distinction of afflictive defilements: referring to the five feeling faculties (vedanendriya) such as joy and pleasure gaining predominance in accordance with afflictions such as greed. Fifth, the two marks [combining five and six] clarify the distinction of certainty and uncertainty. The first phrase on vehicle and non-vehicle is entirely explained in terms of maturity and immaturity. In the Great Vehicle, the mature are certain, and the immature are uncertain. In the Small Vehicle, the mature are uncertain, because they can turn toward the Great Vehicle; the immature are certain, because each attains liberation according to their own vehicle. As for the mundane non-vehicle, the mature are uncertain, because they can be transformed to enter the path; as for the immature, their retribution is already fixed, so one temporarily sets them aside—this is the pure equanimity of awaiting the proper time to transform them in the "Chapter on Leaving the World." The subsequent phrase on ripe and subdued is unequivocally certain. Sixth, "lightly transforming and decaying according to the net of faculties" is the distinction of following in accord. This knows that the eye and other faculties follow along with their spheres of perception (viṣaya) and attain predominance. Herein there are three kinds of following in accord: 1. Following in accord based on the body: the six sense-bases (āyatana) mutually bind one another successively, like a net trapping fish and birds so they cannot attain liberation; hence it is called "the net of faculties"; this operates upon internal spheres. 2. Following in accord with arising and perishing: their essence being conditioned, they do not abide long in arising, hence it says "lightly"; being easily subject to change and destruction, it says "transforming and decaying." 3. Following in accord with contemplative practice grasping marks: this operates upon external spheres; this is what the treatise's version of the sūtra calls grasping marks, which is missing in the present text, or is subsumed under the net of faculties. Seventh, the distinction of the purity of śrāvakas: their practice is predominant in comparison to ordinary persons, because the faculties of the two vehicles can be accomplished through the destruction of obstacles, so that afflictions cannot destroy them. Eighth, the distinction of the purity of bodhisattvas: this applies to the three kinds of retrogressing and non-retrogressing. Ninth, "following afar" and so on reveals the distinction of subsuming all faculties: the three undefiled faculties (anāsravendriya) generally subsume all faculties. As for the three: 1. Initial practice: the faculty of learning what is not yet known (anājñātamājñāsyāmīndriya). 2. Expedient means: the faculty of knowing (ājñendriya), being in the midst of the path of cultivation (bhāvanā-mārga), hence called expedient means. 3. Maturation of retribution: the faculty of having known (ājñātāvīndriya). The aforementioned [faculties of] faith and so on co-arise with the three undefiled faculties, but differ according to the three stations of superior and inferior; from beginning to end, it is called "following afar." These three faculties attain predominance in cultivating the nirvāṇa of the non-learner (aśaikṣa). Among the above nine: the first two concern faith and so on; the third, fifth, and seventh concern the three vehicles and pervade all faculties; the fourth concerns the five feelings; the sixth concerns the eye and so on; the ninth concerns the three undefiled faculties. Nineteen of the twenty-two faculties have already been clarified; the male, female, and life faculties are not worth distinguishing here; the rest is explained roughly in the "Chapter on Faculties" of the Abhidharmakośa. Since their fine divisions are immeasurable, it concludes by saying "even up to eighty-four thousand."