大方廣佛華嚴經隨疏演義鈔 27.21

27.21

疏「一者生福及不動業，以施忍智三而為善根」者，業有三種：一惡業，即三不善根所生，今所不明。疏列三業，即三善根所生。三善根者，即無貪、無瞋、無癡。今非但不著有境，兼能惠施成無貪根。非唯於苦無恚，兼行忍辱，故成無瞋根。非唯於境明了，增修慧解，是無癡根。有此三根，唯出生欲色無色故，為福不動根。然其三根，依《唯識論》各別有性，善十一攝，無貪以於有有具無著為性，無瞋以於苦苦具無恚為性，無癡以於諸理事明解為性。通唯善惠，各別有性。今依《集論》第一，以惠為無癡性。《唯識》意會以惠為無癡之果，故施忍二亦從果名，由無貪瞋故成施忍。所以疏云「以施忍惠以為其根」。二信等根，下當廣說。疏「三求無上慧，以四等不放逸五法為根」者，《涅槃經》云「皆歎慈悲為菩薩根本」。有慈悲心必須喜捨不放逸者，是精進無貪等。三於所斷修防非為性，假立為一故。《涅槃》說不放逸根，根深難拔。由不放逸，策前四等得一切智，故為根也。四「通說善根」下，即上三類之通性也。

Regarding the Commentary's statement, "First, generating merit and immovable karma, taking the three of giving, patience, and wisdom as wholesome roots": Karma is of three kinds: first is unwholesome karma, which is generated by the three unwholesome roots, not elucidated here. The Commentary enumerates three karmas, which are generated by the three wholesome roots. The three wholesome roots are non-greed, non-anger, and non-delusion. Here, not only is one unattached to existing sense objects, but one also can practice generous giving, completing the root of non-greed. Not only is one free from resentment toward suffering, but one also practices patience, and therefore completes the root of non-anger. Not only is one lucid with respect to sense objects, but one increases and cultivates wise understanding, which is the root of non-delusion. Possessing these three roots, one solely generates rebirth in the desire, form, and formless realms; hence, they are the roots of merit and immovable [karma]. However, according to the Vijñaptimātratāsiddhi-śāstra, these three roots each have distinct natures and are subsumed under the eleven wholesome dharmas: non-greed takes non-attachment to existence and the requisites of existence as its nature; non-anger takes the absence of resentment toward suffering and the requisites of suffering as its nature; non-delusion takes clear understanding regarding principles and phenomena as its nature. Universally, they are just wholesome wisdom, but each has a distinct nature. Now, relying on the first fascicle of the Samuccaya, wisdom is taken as the nature of non-delusion. The Vijñaptimātratā synthesizes this by taking wisdom as the fruit of non-delusion; hence, giving and patience are also named after their fruits, because through non-greed and non-anger, giving and patience are accomplished. Therefore, the Commentary says, "taking giving, patience, and wisdom as their roots." Second, the roots of faith and the like will be explained extensively below. Regarding the Commentary's statement, "Third, seeking unsurpassed wisdom, taking the five dharmas of the four immeasurables and heedfulness as their roots": the Nirvāṇa-sūtra says, "All praise kindness and compassion as the root of a bodhisattva." Having a mind of kindness and compassion, one must possess joy, equanimity, and heedfulness, which consist of diligence, non-greed, and so forth. These three take guarding against faults in what is to be severed and cultivated as their nature, and are nominally posited as one; hence, the Nirvāṇa[-sūtra] speaks of the root of heedfulness as being deep and hard to uproot. Due to heedfulness, one spurs the preceding four immeasurables to attain all-knowledge; therefore, it is a root. Fourth, under "General explanation of wholesome roots...", this refers to the common nature of the above three categories.