大方廣佛華嚴經隨疏演義鈔 42.19

42.19

疏「大般若第三」下，結示本源。古有章門七門分別：一列名、二釋名、三體性、四二執、五伏害、六成觀、七問答。初諸說互望差別，略有三種：一數增減、二互有無、三變名字。初增減者，第六迴向但有其八，略無總我及種種耳。〈十定〉有七，已如上辨，一作者、二命、三我、四眾生、五補特伽羅、六意生、七摩納婆，略無受者及種種，而加總我。《大般若》第四說十七相，一我、二有情、三命者、四生者、五養者、六士夫、七補特伽羅、八意生、九儒童、十作者、十一使作者、十二起者、十三使起者、十四受者、十五使受者、十六知者、十七見者。第十三中但說十四，闕使作者、起者、使起者、使受者，闕四加異生，異生義當起故。三使大同，故其第二有無已含在前增減之中。三變名字，此云眾生，《大般若》中是有情。此云補伽羅，彼云補特伽羅。此云人，彼云士夫。此云摩納婆，《大般若》云儒童。〈迴向〉云童子。此云有想，《大般若》云生者等。疏中已對《大般若》辨竟，餘門可略言也。

Regarding the commentary's passage from "The Mahāprajñāpāramitā, fascicle three" downward, concluding and indicating the fundamental source: Ancient authors had seven thematic headings for analysis: first, listing the names; second, explaining the names; third, essential substance; fourth, the two graspings; fifth, suppression and elimination; sixth, perfecting contemplation; seventh, questions and answers. First, regarding the mutual differences among various explanations, there are briefly three kinds: first, increase and decrease in number; second, mutual presence and absence; third, changes in terminology. First, regarding increase and decrease: the sixth pariṇāmanā has only eight, omitting the general self and diversity. "The Ten Samādhis" has seven, as analyzed above: 1. agent, 2. life-possessor, 3. self, 4. sentient being, 5. pudgala, 6. manomaya, 7. māṇava, omitting the experiencer and diversity, while adding the general self. Fascicle four of the Mahāprajñāpāramitā states seventeen marks: 1. self (ātman), 2. sentient being (sattva), 3. life-possessor (jīva), 4. living being (jantu), 5. nurturer (poṣa), 6. person (puruṣa), 7. pudgala, 8. manomaya, 9. youthful scholar (māṇava), 10. agent (kāraka), 11. instigator of action (kārāpaka), 12. originator (samutthāpaka), 13. instigator of origination, 14. experiencer (vedaka), 15. instigator of experiencing (vedāpaka), 16. knower (jānaka), 17. seer (paśyaka). Fascicle thirteen states only fourteen, lacking instigator of action, originator, instigator of origination, and instigator of experiencing; lacking four, it adds ordinary being (pṛthagjana), as the meaning of ordinary being corresponds to originator. The three instigators are largely the same, so the second point, presence and absence, is already included in the previous increase and decrease. Third, changes in terminology: here it is called sentient being (zhongsheng), while in the Mahāprajñāpāramitā it is sattva (youqing). Here it is called buqieluo, there it is called pudgala (butejieluo). Here it is called person (ren), there it is puruṣa (shifu). Here it is called māṇava, while the Mahāprajñāpāramitā calls it youthful scholar (rutong). The "Pariṇāmanā" calls it boy (tongzi). Here it is called one who has perception (youxiang), while the Mahāprajñāpāramitā calls it living being (jantu), and so on. The commentary has already distinguished these against the Mahāprajñāpāramitā; the remaining headings may be treated briefly.