大方廣佛華嚴經隨疏演義鈔 13.37.2

13.37.2

敵體而言，即是三毒能生三受，名苦樂捨。 黃赤黑者，是其色德，貪多輕光故色黃、瞋多動躁故色赤、癡則重覆故其色黑。 由此自性合三德故、能生諸法故，自性是作者，我非作者。 若非作者，何用我為？ 答：為證義故。 義之言境，證於境故，謂二十四諦是我所知故。 我是見者而非作者，餘不能知。 問：自性是作，我非作者，何用和合？ 偈答云：我求見三德，自性為獨存，如跛盲人合，由義生世間。 謂我有如此意，我合當見三德自性故。 或與自性合，自性為獨存者，我是困苦人，唯有能見知。 今當為彼令得獨存，以是義故，自性與我合。 如人與王合，亦如盲為跛合。 則以我為跛，不能作故。 自性為盲，不能見故。 此二合故，能生世間與我受用。 盲跛達其所在，各得分位。 我見自性時，即得解脫，令我獨存。 問曰：已說和合能生，是生次第云何？ 答曰：自性次第生大、我、慢、十六。 十六內有五，從此生五大，謂自性先生大。 大者增長之義，自性相增故。 或名覺、或名想、或名遍滿、或名智、或名慧。 大即是智，故大得智名。 大次生我執。 我執者，自性起用，觀察於我，知我須境，故亦名我。 慢亦名五大初，或名轉異、或名炎熾。 次慢生十六者，即五唯量、五知根、五作業根及心平等根。 此十六內，意總明皆從慢生。 就十六中，應先生五唯，五唯生十六，故云十六內有五。 從此生五大，即《百論》中從我心生五微塵，從五微塵生五大，從五大生十一根。 初生五唯量者，一聲、二觸、三色、四味、五香。 五各有體，有能緣量故。 唯亦定義，唯定用此成五大故。 五唯無差別，以微細寂靜故。 從此生五大。 大塵有差別，五唯無差別，即是大塵。 大無憂癡，唯以喜樂故。 五大具三毒故差別，從聲唯生空大。 慈恩疏云「別有一物名之為空，非空無為。 觸唯生風大，色唯生火大，味唯生水大，香唯生地大。 」《金七十論》但各一生。 有說：藉塵有多少，從聲一塵成空大，聲觸二塵生風大，色聲觸三生火大，色聲觸味生水大，總用五塵生地大。 藉塵多者力弱，藉塵少者力強。 故四輪成世間，空輪最居下。 次五大生十一根者，先生五知根，次生五作業根，後生心平等根。 云何五大生五知根？ 謂聲唯生空大，空大成耳根，是故耳根還聞於聲。 觸唯生風大，風大成身根，是故身根還受於觸。 色唯生火大，火大成眼根，是故眼根還見於色。 味唯生水大，水大成舌根，是故舌根還知於味。 香唯生地大，地大成鼻根，是故鼻根還嗅於香。 而《金七十論》但云耳根唯從聲生。 唯與空大同類，是故能取聲。 若優樓迦仙人則計遍造義，謂五大造眼根，而火大偏多，色是火家求那故，眼根唯能見色。 餘四例知，皆用五大成，各一偏多耳。 次生五作業根者，《金七十論》即總用五大成，謂一語具、二手、三足、四小便處、五大便處。 此中語具，謂口舌等。 手足即分皮根少分，彼謂身根為皮根。 又男女大小遺等，各有用故。 故偈云「唯見色等塵，是五知根事。 言執步戲除，是五業根事。 」言心平等根者，《金七十論》分別為體，故論云「分別為心相」。 即心事亦具五唯成，通緣諸境故。 又論云「大我慢心事，三自相為事，心能遍取差別境故。 」有說：以肉團心為體。 二十五我知者，以思為體。 《唯識》、《因明》皆云數論執思為我。 若《金七十》云「云何知有我？ 頌曰：聚集為他故，異三德依故，食者獨離故，五因立有我。 一如人聚床蓆等，必為於人。 如是大等聚集，即知有我。 」二異三德者，前二十四皆有三德故。 三依故者，如人依身，身則有用故。 四食者，如人見味，知有別味。 人見大等所知，必知有能知。 五獨離故者，離身有我。 若唯有身，聖人所說解脫則無有用，故知有我。 我有何相？

Directly speaking, they are the three poisons capable of generating the three feelings, termed suffering, pleasure, and equanimity. Yellow, red, and black are their color-attributes: because greed has an abundance of lightness and brightness, its color is yellow; because anger has an abundance of agitation and restlessness, its color is red; and delusion, being heavy and covering, has black as its color. Because prakṛti is thus united with the three guṇas and capable of generating all phenomena, prakṛti is the agent, while the self is not the agent. If [the self] is not the agent, what purpose does the self serve? The reply is: It is for the sake of witnessing the objects. 'Objects' means the cognitive realms; it is for witnessing the cognitive realms, meaning that the twenty-four principles are what is known by me. The self is the seer and not the agent, whereas the others cannot know. The question asks: Prakṛti is the agent and the self is not the agent; what need is there for their union? The verse answers: 'The self seeks to see the three guṇas, / while prakṛti exists for isolation; / like the union of a lame person and a blind person, / through their purpose the world is born.' This means: The self has such an intention, [thinking,] 'I must see the prakṛti of the three guṇas.' Alternatively, regarding union with prakṛti and 'prakṛti exists for isolation': 'I am a distressed person possessing only the capacity to see and know. Now, for its sake, I shall cause it to attain isolation.' For this purpose, prakṛti unites with the self. It is like a person uniting with a king, and also like a blind person uniting for a lame person. The self is taken as the lame person because it cannot act. Prakṛti is taken as the blind person because it cannot see. Because these two unite, they can generate the world for the self to experience and enjoy. When the blind and the lame reach their destination, each obtains their distinct place. When the self sees prakṛti, it immediately attains liberation, causing the self to abide in isolation. The question asks: It has already been explained that their union can generate [the world]; what is the sequence of this generation? The reply is: Prakṛti sequentially generates mahat, the self-[sense], ahaṃkāra, and the sixteen. Within the sixteen there are five, and from these are generated the five mahābhūtas. That is, prakṛti first generates mahat. 'Mahat' has the meaning of 'great growth' because the characteristics of prakṛti increase. It is also called intellect (buddhi), or thought (saṃjñā), or pervasive (vyāpaka), or knowledge (jñāna), or wisdom (prajñā). Mahat is indeed knowledge; therefore mahat obtains the name of knowledge. Next, mahat generates the conception of self. As for the conception of self: prakṛti initiates functioning, contemplates the self, and knows that the self requires objects; hence it is also called the self. Ahaṃkāra is also called the beginning of the five mahābhūtas, or called mutation (pariṇāma), or called flaming radiance. Next, ahaṃkāra generates the sixteen, namely the five tanmātras, the five buddhindriyas, the five karmendriyas, and the internal organ (manas). Within these sixteen, the general meaning indicates that they are all generated from ahaṃkāra. Among the sixteen, it should first generate the five tanmātras, and the five tanmātras generate the sixteen; hence it is said: 'Within the sixteen there are five, and from these are generated the five mahābhūtas.' This corresponds to [what is taught in] the Śataśāstra: from the self-mind the five subtle particles are generated, from the five subtle particles the five mahābhūtas are generated, and from the five mahābhūtas the eleven indriyas are generated. As for the first generation of the five tanmātras: first, sound; second, touch; third, form; fourth, taste; and fifth, smell. Each of the five has its own substance, because there is a measure capable of being cognized. 'Tanmātra' (only-measure) also has the meaning of determination, because only and definitely these are used to form the five mahābhūtas. The five tanmātras have no distinctions because they are subtle and tranquil. From these, the five mahābhūtas are generated. The great elements have distinctions, while the five tanmātras have no distinctions; these are precisely the great elements. Mahat is free from sorrow and delusion, consisting solely of joy and pleasure. The five mahābhūtas are differentiated because they possess the three poisons. From the sound-tanmātra, the space-element is generated. The Ci'en Commentary states: 'There is a distinct substance named space, which is not unconditioned space.' The touch-tanmātra generates the wind-element, the form-tanmātra generates the fire-element, the taste-tanmātra generates the water-element, and the smell-tanmātra generates the earth-element. The Sāṃkhyakārikā-bhāṣya merely states that each generates one. Some say: Depending on the number of elements relied upon, from the single element of sound the space-element is formed; from the two elements of sound and touch the wind-element is generated; from the three of form, sound, and touch the fire-element is generated; from form, sound, touch, and taste the water-element is generated; and using all five elements together, the earth-element is generated. That which relies on more elements is weaker in power, while that which relies on fewer elements is stronger in power. Therefore, the four mandalas form the world, and the space mandala resides lowest of all. Next, regarding the five mahābhūtas generating the eleven indriyas: they first generate the five buddhindriyas, next generate the five karmendriyas, and afterwards generate the internal organ (manas). How do the five mahābhūtas generate the five buddhindriyas? The sound-tanmātra generates the space-element, and the space-element forms the ear-indriya; therefore, the ear-indriya turns back to hear sound. The touch-tanmātra generates the wind-element, and the wind-element forms the body-indriya; therefore, the body-indriya turns back to experience touch. The form-tanmātra generates the fire-element, and the fire-element forms the eye-indriya; therefore, the eye-indriya turns back to see form. The taste-tanmātra generates the water-element, and the water-element forms the tongue-indriya; therefore, the tongue-indriya turns back to cognize taste. The smell-tanmātra generates the earth-element, and the earth-element forms the nose-indriya; therefore, the nose-indriya turns back to smell scent. Yet the Sāṃkhyakārikā-bhāṣya merely says that the ear-indriya is generated solely from sound. Only being of the same class as the space-element can it grasp sound. As for the sage Ulūka, he posited the doctrine of pervasive production, stating that the five mahābhūtas produce the eye-indriya, but the fire-element is predominantly abundant; since form is the quality (guṇa) belonging to fire, the eye-indriya can only see form. The other four are understood by analogy: all are formed using the five mahābhūtas, with each having one that is predominantly abundant. Next, as for generating the five karmendriyas: the Sāṃkhyakārikā-bhāṣya states that they are formed using the five mahābhūtas collectively, namely: first, the organ of speech; second, the hands; third, the feet; fourth, the organ of urination; and fifth, the organ of defecation. Here, the organ of speech refers to the mouth, tongue, and so on. The hands and feet are a small portion of the skin-indriya, for they consider the body-indriya to be the skin-indriya. Furthermore, the excretion of male, female, urine, and feces each have their respective functions. Hence a verse says: 'Seeing only the dust of forms and so forth / is the function of the five buddhindriyas; / speaking, grasping, walking, sexual play, and excretion / are the functions of the five karmendriyas.' As for what is called the internal organ (manas): the Sāṃkhyakārikā-bhāṣya takes discrimination as its essence; hence the treatise states: 'Discrimination is the characteristic of manas.' Thus the function of the mind is also completely formed by the five tanmātras, universally cognizing all objects. Furthermore, the treatise states: 'The functions of mahat, ahaṃkāra, and manas / have their three individual characteristics as their functions, / because the mind can universally grasp differentiated objects.' Some say: It takes the physical heart-flesh as its essence. As for the twenty-fifth, the self as knower: it takes volition (cetanā) as its essence. Both the Vijñaptimātratā and Hetuvidyā texts state that the Sāṃkhyas uphold volition as the self. As the Sāṃkhyakārikā-bhāṣya states: 'How is it known that the self exists? The verse states: Because aggregations are for the sake of another, / because it is distinct from the three guṇas, because of being the support, / because of being the enjoyer, and because of isolation— / through five reasons the existence of the self is established. First, just as when a person gathers beds, mats, and the like, it is necessarily for the sake of a person, so too from the aggregation of mahat and the rest, one knows that the self exists.' Second, 'distinct from the three guṇas': because the preceding twenty-four all possess the three guṇas. Third, 'because of being the support': just as a person depends upon a body, so that the body has function. Fourth, 'the enjoyer': just as when a person sees a taste, one knows there is a distinct taster; when a person sees that mahat and the rest are what is known, one necessarily knows there is a knower. Fifth, 'because of isolation': apart from the body, there is a self. If there were only the body, the liberation taught by the sages would have no purpose; therefore, one knows that the self exists. What characteristics does the self possess?