大方廣佛華嚴經隨疏演義鈔 49.7

49.7

疏「二者依觀上下」等者，論云「二者依觀上下諦境，別立法類十六種心，謂觀現前不現前界苦等四諦，各有二心，一現觀忍、二現觀智。」釋曰：欲界名下，是現前界；色無色名上，是不現前界。十六心者，謂觀欲界四諦，別立法忍法智八種；依觀上二界四諦，別立類忍類智八種。然論但舉欲界苦諦以為法也，一現觀忍是無間道，二現觀智是解脫道，餘可準知。如其所應，法真見道無間解脫，見分觀諦，斷見所斷百一十二分別隨眠，名相見道。釋曰：今疏以略配而不法自證者，故彼疏云「以於前十六心後而作此觀，觀漸麁故。」今謂觀智即法自證，既不觀智，故不法耳。一百一十二者，欲界四諦四十，上二界四諦各除瞋，故八諦減八，故百一十二。餘可知。

Regarding the commentary's "Second, based on contemplating the upper and lower [realms]," and so forth: The treatise states: "Second, based on contemplating the objective spheres of the truths of the upper and lower realms, sixteen kinds of minds of dharma and subsequent [cognitions] are distinctively established. That is, in contemplating the four truths such as suffering of the manifest and non-manifest realms, each has two minds: first, the patience of clear observation; second, the cognition of clear observation." In explanation: The desire realm is called lower, which is the manifest realm; the form and formless realms are called upper, which are the non-manifest realms. As for the sixteen minds: contemplating the four truths of the desire realm distinctively establishes the eight kinds of dharma-patience and dharma-cognition; based on contemplating the four truths of the two upper realms, the eight kinds of subsequent patience and subsequent cognition are distinctively established. However, the treatise merely adduces the truth of suffering of the desire realm as the dharma; the first patience of clear observation is the uninterrupted path, and the second cognition of clear observation is the liberation path, and the rest can be understood by analogy. In accordance with what is appropriate, the vision-aspects of the uninterrupted and liberation paths of the genuine path of seeing contemplate the truths and sever the one hundred and twelve discriminative latent afflictions abandoned by vision; this is named the path of seeing with marks. In explanation: Now, the commentary coordinates them in an abbreviated manner and does not model self-verification; thus that commentary states, "Because this contemplation is performed after the preceding sixteen minds, the contemplation is progressively coarser." Now I say that contemplating cognition is itself modeling self-verification; since it does not contemplate cognition, it does not model it. As for the one hundred and twelve: there are forty for the four truths of the desire realm, and for the four truths of each of the two upper realms anger is excluded, so eight truths are reduced by eight, leaving one hundred and twelve. The rest can be understood.