大方廣佛華嚴經隨疏演義鈔 49.6

49.6

疏「一苦法智忍」者，苦即苦諦，法者即彼能詮教，智者所謂加行道中緣苦法智，忍者無漏忍，忍前苦法智也。此苦法智忍，觀苦下如，能斷三界見道二十八種分別隨眠。欲苦有十，上二界苦各九，以除瞋故，三界合有二十八也。「二苦法智」者，法謂苦如，能緣苦如之智名苦法智。「三苦類智忍」者，謂苦法智無間無漏慧主等。意云此第三心，於一剎那各別內證法忍法智。謂二心後乃至無學一切聖人法，從此二心彼得生故，故云皆是此類。「四苦類智」者，此智但緣第三苦類智忍。故《雜集》云「於苦類忍內證印可，故名苦類智。」疏「前二觀如」等者，謂法忍法智觀如，類忍類智觀智。疏「如苦下有四三諦亦然」下，類釋餘三。一諦有四，故有十六，皆斷二十八分別隨眠，然是取意。具足論云「如於苦諦有四種心，集滅道諦應知亦爾。此十六心，八觀真如、八觀正智，可知法真見道無間解脫見自證分，差別建立名相見道。」釋曰：謂法忍法真無間道見分，法智法真解脫道見分，類忍法無間與自證分，類智法解脫與自證分。印前智故，差別立也。

Regarding the commentary's "First, patience with the dharma-cognition of suffering": "Suffering" is the truth of suffering; "dharma" refers to the teaching that expresses it; "cognition" refers to the cognition of the dharma of suffering in the path of preparation; "patience" is the undefiled patience that consents to the preceding cognition of the dharma of suffering. This patience with the dharma-cognition of suffering contemplates the suchness under suffering and can sever twenty-eight kinds of discriminative latent afflictions of the path of seeing in the three realms. There are ten under the suffering of the desire realm, and nine under the suffering of each of the two higher realms, because anger is excluded; thus, the three realms together have twenty-eight. "Second, dharma-cognition of suffering": "Dharma" refers to the suchness of suffering; the cognition that takes the suchness of suffering as its cognitive object is called the dharma-cognition of suffering. "Third, patience with the subsequent cognition of suffering": This refers to the undefiled insight-master uninterrupted from the dharma-cognition of suffering, and so forth. The meaning is that this third mind, in a single instant, separately and internally realizes the dharma-patience and dharma-cognition. Because the dharmas of all noble ones after these two minds up to the stage beyond training are produced from these two minds, it is said that "they are all of this category." "Fourth, subsequent cognition of suffering": This cognition merely takes the third patience with the subsequent cognition of suffering as its cognitive object. Thus the Abhidharmasamuccaya-bhāṣya states: "Because it internally realizes and confirms the subsequent patience with suffering, it is called the subsequent cognition of suffering." Regarding the commentary's "The former two contemplate suchness," and so forth: This means that dharma-patience and dharma-cognition contemplate suchness, whereas subsequent patience and subsequent cognition contemplate cognition. From the commentary's "Just as there are four under suffering, the other three truths are likewise" onward, it analogously explains the remaining three. Each truth has four, and therefore there are sixteen, all of which sever the twenty-eight discriminative latent afflictions; this, however, captures the general sense. The treatise fully states: "Just as there are four minds regarding the truth of suffering, one should know that it is likewise regarding the truths of origination, cessation, and the path. Among these sixteen minds, eight contemplate tathatā and eight contemplate correct cognition. It should be understood that by modeling the vision-aspects and self-verification aspects of the uninterrupted and liberation paths of the genuine path of seeing, they are distinctively established and named the path of seeing with marks." In explanation: This means that dharma-patience models the vision-aspect of the genuine uninterrupted path; dharma-cognition models the vision-aspect of the genuine liberation path; subsequent patience models the uninterrupted and self-verification aspects; and subsequent cognition models the liberation and self-verification aspects. Because they confirm the preceding cognitions, they are established distinctively.