大方廣佛華嚴經隨疏演義鈔 35.34

35.34

疏「初半偈揀去偏偽」者，即天台《止觀》中意。然有二文：一當第五卷，明十法成乘中有真正發菩提心，故云揀去偏偽。故下疏云「有二乘心者，名之為偏」等。二者第一卷中，明有五略，謂發大心、修大行、感大果、列大網、歸大處。今即第一發大心中文。然彼復分為三：初方言、次揀非、後顯是。方言易了。今將不求一行當彼揀非也，餘文即當顯是。今初。彼文云「道亦有通有別，今亦揀之略為其十。若心念念專貪嗔癡，攝之不還、拔之不出，日增月甚，起上品十惡，如五扇提羅者，此發地獄心、行火途道（一）。若其心念念欲多眷屬，如海吞流、如火焚薪，起中品十惡，如調達誘眾者，此發畜生心，行血塗道（二）。若其心念念欲得名聞，四遠八方稱揚歎詠，內無實德虛比賢聖，起下品十惡，如摩揵提者，此發鬼心，行刀塗道（三）。若其心念念欲勝於彼，不耐下人、輕他珍己，如鵄高飛下視人物，而外揚仁義禮智信，起下品善心，行阿修羅道（四）。若其心念念欣世間樂，安其臭身、悅其癡心，此起中品善心，行於人道（五）。若其心念念知三惡苦多、人間苦樂相間、天上純樂，為天上樂，閉六根不出、六塵不入，此上品善心，行於天道（六）。若其心念念欲大威勢身口意業，纔有所作一切弭從，此發欲界主心，行魔羅道（七）。若其心念念欲得利智辯聰、高才勇哲，鑒達六合、十方顒顒，此發勝智心，行尼揵道（八）。若其心念念五塵六欲外樂蓋微，三禪之樂由如石泉其樂內熏，此發梵心，行色無色道（九）。若其心念念知善惡輪環，凡夫耽湎、賢聖所訶。破惡由淨慧，淨慧由淨禪，淨禪由淨戒，尚此三法如飢如渴，此發無漏心，行二乘道（十）。若心若道其非甚多，略舉十耳（結）。」今疏欲具此十非故，於經文委曲而取耳。於疏文中分二：先總明，即《瑜伽》意；後「文中不求五事」下，正釋經文，配成十非。然不必全爾，故致「多」言，以隨一煩惱有三塗因故。又但取意略明，但尋上引疏文居然易了。但人天因，含其三界也，一人、二欲天、三上二界。餘文可知。「有二乘」下，結成。即前九為偽，後一為偏也。

Regarding the Commentary's statement, "The initial half-verse rejects the partial and the false": This is the idea from the Tiantai *Zhiguan*. However, there are two passages [there]: First, in the fifth fascicle, where it explains that among the ten dharmas that constitute the vehicle there is the genuine generation of bodhicitta, hence it speaks of rejecting the partial and the false. Thus, the Commentary below states, "Having the mind of the two vehicles is called 'partial'," and so forth. Second, in the first fascicle, it explains that there are five outlines, namely: generating the great mind, cultivating great practice, attaining the great fruit, deploying the great net, and returning to the great place. The present [case] corresponds precisely to the passage on the first, generating the great mind. However, that [passage] is further divided into three: first, vernacular explanation; second, rejecting the false; and third, revealing the true. The vernacular explanation is easy to understand. Now, [the text] takes the single line on "not seeking..." as corresponding to that rejecting of the false, while the remaining text corresponds to revealing the true. Now, as for the first: That text states: "The path also has the general and the specific; now we also eliminate [the incorrect paths] by summarizing them into ten. If one's mind, from thought to thought, is solely devoted to greed, anger, and delusion, grasping them without returning, sinking into them without emerging, increasing daily and worsening monthly, producing the superior grade of the ten evil deeds like the five caṇḍālas, this is generating a hellish mind and traveling the path of the fiery realm (1). If one's mind, from thought to thought, desires a vast retinue, like the sea swallowing rivers or fire burning fuel, producing the middling grade of the ten evil deeds like Devadatta seducing the multitude, this is generating an animal mind and traveling the path of blood (2). If one's mind, from thought to thought, desires fame and renown, to be praised and extolled in the four quarters and eight directions, inwardly lacking real virtue while falsely comparing oneself to sages and worthies, producing the inferior grade of the ten evil deeds like Māgandiya, this is generating a ghost mind and traveling the path of blades (3). If one's mind, from thought to thought, desires to surpass others, unable to endure being lower than others, belittling others and treasuring oneself, like a kite flying high looking down on people and things, while outwardly flaunting benevolence, righteousness, propriety, wisdom, and trustworthiness, producing an inferior-grade wholesome mind, this is traveling the path of the asuras (4). If one's mind, from thought to thought, delights in worldly pleasures, comforting its foul body and pleasing its foolish mind, this produces a middling-grade wholesome mind and travels the path of humans (5). If one's mind, from thought to thought, knows that the three evil paths have much suffering, that in the human realm suffering and pleasure are mingled, and that the heavens are pure bliss, and for the sake of celestial pleasures closes the six sense faculties so they do not go out and the six sense objects so they do not enter, this is a superior-grade wholesome mind, traveling the path of the gods (6). If one's mind, from thought to thought, desires great authority in actions of body, speech, and mind, such that whatever one slightly undertakes all yield and submit, this is generating the mind of the lord of the desire realm, traveling the path of Māra (7). If one's mind, from thought to thought, desires sharp wisdom, eloquence, high talent, and courageous discernment, surveying the universe so that the ten directions gaze in awe, this is generating a mind of superior wisdom, traveling the path of the Nirgranthas (8). If one's mind, from thought to thought, regards the five sense objects and six desires as minor external pleasures, while the joy of the third dhyāna is like a spring from a rock perfuming within, this is generating a Brahmā mind, traveling the path of the form and formless realms (9). If one's mind, from thought to thought, knows the wheel-cycle of good and evil, indulged in by worldlings and rebuked by sages and worthies, and that shattering evil depends on pure wisdom, pure wisdom depends on pure dhyāna, and pure dhyāna depends on pure precepts, thirsting and hungering for these three dharmas, this is generating an outflow-free mind, traveling the path of the two vehicles (10). Whether minds or paths, their errors are very numerous; here ten are merely summarized (Conclusion)." Now, because the Commentary wishes to include these ten errors, it derives them thoroughly from the sūtra text. In the Commentary's text, it is divided into two: first, an overarching explanation, which reflects the intention of the *Yogācāra*; later, from "in the text, not seeking the five objects" onwards, it directly explains the sūtra text, matching it to the ten errors. However, it need not entirely correspond in this way, which is why it uses the word "mostly," because any single affliction contains the causes for the three evil realms. Moreover, it merely captures the general idea for a brief explanation; if one simply consults the Commentary text cited above, it is naturally easy to understand. Only the human and celestial causes encompass all three realms: first, humans; second, the desire-realm gods; third, the upper two realms. The rest of the text can be known accordingly. From "Having the two vehicles..." onwards, it concludes: the preceding nine are the false, and the last one is the partial.