大方廣佛華嚴經隨疏演義鈔 34.91

34.91

疏「瑜伽起信等論」者，前第一經疏中已引《起信》。今略引《瑜伽》，即七十七〈菩薩地品〉中。彼論亦引《深密》慈氏問世尊，如來說四種所緣境事：一有分別影像所緣境事、二無分別影像所緣境事、三事邊際所緣境事、四所作成辦所緣境事。幾奢摩他所緣境事？幾毘鉢舍那所緣境事？世尊答云：初一毘鉢舍那所緣境事、次一奢摩他所緣境事、後二是俱所緣境事。釋曰：初一即事、二即是理，故無分別智緣三四通事理故用二為能緣，則是以事對觀義也。故前第一經疏中已為出意，但不順無分別智證如中義耳，廣如彼說。今取一義，故不言是非以明十重，從麁至細、自淺暨深故。初二止觀別行，一即《瑜伽》奢摩他品、二即毘鉢舍那品。下八皆雙運品。而三正是雙運，對第四雙遮，此為雙照。若取別義，雙照皆觀、雙遮皆止。上四以理事為能成，止觀為所成。五融於心境，即合前三四二門，以初二事理即三四所融，故絕事理即第四門中境，無礙即第三門中境，泯止觀即第四門止觀，無礙止觀即第三門止觀。合上二重止觀與二重之境，明非一異。不壞二相故不一，二體無異故不二。故雖融心境方是事理無礙之門，但言相融，不說何者是止是觀者，此通三意：一但融上二重止觀，即是此門止觀。二者照斯二而不二、不二而二，即是於觀不取諸相，即名為止。三者不礙心境而一味成，即觀之止；不壞一味而心境成，即止之觀。後五即事事無礙門中止觀。六是一多相容不同門。七是諸法相即自在門。八即合前即入，義當同時具足門。九即因陀羅網境界門。十即主伴圓明具德門。欲顯後後深於前前，故合即入耳。餘可思準。此亦一處明示止觀兼廣演玄言。

Regarding the Commentary's phrase "treatises such as the Yogācāra and the Awakening of Faith": in the commentary on the first roll of the sūtra above, the Awakening of Faith has already been cited. Here, the Yogācāra is briefly cited—namely, from fascicle seventy-seven, the "Chapter on the Bodhisattva Stage." That treatise also cites the Saṃdhinirmocana, in which Maitreya asks the World-Honoured One: "The Tathāgata has taught four kinds of referential cognitive objects: 1. the referential cognitive object that is an image with discrimination; 2. the referential cognitive object that is an image without discrimination; 3. the referential cognitive object that is the limits of phenomena; and 4. the referential cognitive object that is the fulfillment of what is to be done. How many are cognitive objects of śamatha? How many are cognitive objects of vipaśyanā?" The World-Honoured One answered: "The first one is a cognitive object of vipaśyanā; the second is a cognitive object of śamatha; and the final two are cognitive objects of both." Explanation: the first is phenomenal reality, and the second is principle; thus, because the non-discriminating cognition takes three and four as its objects and pervades both phenomenon and principle, it employs the [first] two as that which cognizes—which constitutes the meaning of confronting phenomena through contemplation. Hence, the intention was already set forth in the commentary on the first roll of the sūtra above, though it merely did not conform to the meaning of non-discriminating cognition witnessing suchness; it is as fully explained there. Here, one specific meaning is adopted; thus, correctness and error are not discussed in order to clarify the ten tiers, proceeding from gross to subtle and from shallow to deep. The first two are the separate practice of śamatha and vipaśyanā: the first is the chapter on śamatha in the Yogācāra, and the second is the chapter on vipaśyanā. The subsequent eight are all chapters on their dual operation. The third is precisely their dual operation, paired with the fourth which is their dual cessation; this [third] is their dual illumination. If another interpretation is taken, dual illumination is entirely contemplation, and dual cessation is entirely calm abiding. In the four above, principle and phenomenon are that which accomplishes, and calm abiding and contemplation are that which is accomplished. The fifth harmonizes mind and object, uniting the preceding two gates of the third and fourth: because the initial two, phenomenon and principle, are what is harmonized in the third and fourth, transcending phenomenon and principle is the object within the fourth gate, while unobstructedness is the object within the third gate; extinguishing calm abiding and contemplation is calm abiding and contemplation in the fourth gate, while unobstructed calm abiding and contemplation is calm abiding and contemplation in the third gate. Uniting the above two tiers of calm abiding and contemplation with the two tiers of objects clarifies that they are neither identical nor different. Because the two characteristics are not destroyed, they are not identical; because their two essences are not different, they are not two. Therefore, although it is only by harmonizing mind and object that this becomes the gate of the non-obstruction of principle and phenomenon, it merely speaks of their mutual harmony and does not state which is calm abiding and which is contemplation. This admits of three meanings: 1. Merely harmonizing the above two tiers of calm abiding and contemplation is itself the calm abiding and contemplation of this gate. 2. Illumination of these two as not two, and not two yet two, is precisely the non-grasping of all characteristics within contemplation, which is termed calm abiding. 3. Not obstructing mind and object so that a single flavor is accomplished is the calm abiding of contemplation; not destroying the single flavor so that mind and object are accomplished is the contemplation of calm abiding. The remaining five are calm abiding and contemplation within the gate of the non-obstruction between phenomena and phenomena: 6. the gate of the mutual containment of the one and the many without identity; 7. the gate of the sovereign mutual identity of all phenomena; 8. uniting the preceding mutual identity and mutual penetration, which corresponds in meaning to the gate of simultaneous complete endowment; 9. the gate of the realm of Indra's net; 10. the gate of the complete illumination and endowment with virtues of principal and retinue. Wishing to reveal that the subsequent ones are deeper than the preceding ones, mutual identity and mutual penetration are thus joined. The rest may be inferred accordingly. Here too, calm abiding and contemplation are clearly shown in one place, while also broadly elaborating upon the profound doctrine.