大方廣佛華嚴經隨疏演義鈔 51.14

51.14

疏「別有十四根」者，按經文數故云十四，義合二十二根，如《俱舍》第十一明。疏「勝用增上光顯義故」者，彼論解根有二義，此依薩婆多宗。故彼論云「最勝自在光顯名根，由此總成根增上義。」解云：根體勝故為最勝，根用勝故名為自在，體用雙彰名光顯，由有最勝自在光顯名為增上，將增上義以釋根也。論云「此增上義，誰望於誰？」釋曰：謂二十二根望誰增上？頌曰「傳說五於四，四根於二種，五八染淨中，各別為增上。」釋曰：傳說五於四者，眼等五根於四事能為增上：一莊嚴身、二導養身、三生識等、四不共事。釋曰：初盲聾等，非莊嚴故。二眼見耳聞，避險難故。香味觸三，是段食性，能受用故。三生識等，等取心所。四不共事，眼唯見等。言四根於二種者，謂男、女、命、意名為四根，各於二種而得增上。男女於二得增上者，一有情異，謂男女類別；二分別異，謂形相言音乳房等別。命根二者，一能續過去眾同分；二能持現在眾同分。意根二者，一能續後有；二自在隨行。謂經云「心能導世間」即自在義，「心能遍攝受」即隨行義。如是一心法，皆自在隨行。言五八染淨中者，五謂樂等五受，八謂信等五根、三無漏根，謂五受順三毒染、信等八根順清淨法、隨生長故。論次敘異說云「了自境增上，總立於六根（謂發識了境，根名增上），從身立二根，男女性增上（同前分別）。於同住雜染清淨增上故，應知命五受信等立為根。」釋曰：謂下二句由上二句得增上義，故立根名。謂命根於同分住得增上等，五受於染法得增上，信等於煖頂位中，伏諸煩惱引聖道故。大同前解。頌云「未知當知根，具知根亦爾，於得後後道，涅槃等增上。」釋云：言亦爾者，類顯一一各能為根。未知根是見道，已知根是修道，具知根是無學道。未知已知於根道有增上用，見道引修道故。已知於具知根道有增上用，引無學故。具知於涅槃有增上用，由具知根心得解脫，心若解脫方證涅槃故。已知是未知之後，具知是已知之後，故言後後。更有異說：未知已知各於自道斷惑增上，具知於現法樂住得增上。已知根義，正義所立。二十二根，經中略無男女二根，餘皆具有。

In the commentary, 'separately there are fourteen faculties': it says fourteen following the count in the sūtra text, but in meaning they accord with the twenty-two faculties, as explained in the eleventh [fascicle] of the Kośa. In the commentary, 'because of the meaning of superior function, predominance, and luminescence': that treatise explains 'faculty' (indriya) with two meanings, here relying on the Sarvāstivāda school. Thus that treatise says: 'What is most supreme, autonomous, and luminescent is called a faculty; thereby the predominant meaning of faculty is entirely constituted.' The explanation says: because the essence of a faculty is superior, it is 'most supreme'; because the function of a faculty is superior, it is called 'autonomous'; when essence and function are both manifested, it is called 'luminescent'. Having these qualities of being most supreme, autonomous, and luminescent, it is termed 'predominant' (adhipati), using the meaning of predominance to explain 'faculty'. The treatise says: 'With respect to what does this predominance apply?' The exposition says: toward what are the twenty-two faculties predominant? The verse says: 'It is traditionally said: five over four, / four faculties over two kinds, / five and eight in defilement and purification / are individually predominant.' The exposition says: 'It is traditionally said: five over four' means that the five faculties—eye and the rest—exercise predominance over four matters: 1. adorning the body; 2. guiding and nourishing the body; 3. generating consciousness and the rest; 4. exclusive functions. The exposition says: First, being blind, deaf, and so forth is not an adornment. Second, the eye seeing and the ear hearing avoid dangers and difficulties; smell, taste, and touch are of the nature of morsel food, capable of being enjoyed. Third, 'generating consciousness and the rest' includes mental factors. Fourth, 'exclusive functions': the eye only sees, and so forth. 'Four faculties over two kinds' means that male, female, life, and mind are called the four faculties, each obtaining predominance over two kinds. The male and female [faculties] obtain predominance over two: first, differentiation of sentient beings, referring to the difference between male and female kinds; second, differentiation of distinct marks, referring to differences in shape, voice, breasts, and so forth. The life faculty [predominates over] two: first, being able to continue past common destiny (nikāya-sabhāga); second, being able to sustain present common destiny. The mind faculty [predominates over] two: first, being able to continue future existence; second, autonomous accompanying. That is, the sūtra says: 'Mind can lead the world,' which is the meaning of autonomy; 'Mind can encompass and gather all,' which is the meaning of accompanying. In this way, the dharmas of the one mind are all autonomously accompanying. 'Five and eight in defilement and purification': the five refers to the five feelings of pleasure and so forth; the eight refers to the five faculties of faith and so forth plus the three uncontaminated faculties. The five feelings accord with the defilement of the three poisons; the eight faculties of faith and so forth accord with pure dharmas, following their generation and growth. Next, the treatise recounts an alternative view: 'Predominant in cognizing their own objects, / six faculties are established in total (meaning generating consciousness to cognize objects is why they are called predominant faculties); / from the body two faculties are established, / predominant over male and female nature (the same differentiation as before). / Because of predominance in dwelling together, defilement, and purification, / know that life, the five feelings, faith, and so forth are established as faculties.' The exposition says: the lower two lines obtain the meaning of predominance from the upper two lines, hence establishing the name 'faculties'. That is, the life faculty obtains predominance over dwelling in common destiny, the five feelings obtain predominance over defiled dharmas, and faith and so forth, in the stages of heat and summit, suppress the afflictions and induce the noble path. This is largely the same as the previous explanation. The verse says: 'The faculty of coming to know what is not yet known, / and likewise the faculty of complete knowledge, / are predominant in obtaining the later and subsequent paths, / nirvāṇa, and so forth.' The exposition says: 'Likewise' shows analogously that each can individually be a faculty. The faculty of what is not yet known belongs to the path of seeing; the faculty of what has been known belongs to the path of cultivation; the faculty of complete knowledge belongs to the path of no-further-learning. The faculties of what is not yet known and what has been known have predominant functions toward the path of faculties, because the path of seeing induces the path of cultivation. What has been known has a predominant function toward the path of the faculty of complete knowledge, because it induces no-further-learning. Complete knowledge has a predominant function toward nirvāṇa, because through the faculty of complete knowledge the mind attains liberation, and only when the mind is liberated is nirvāṇa realized. What has been known follows what is not yet known, and complete knowledge follows what has been known, hence it says 'later and subsequent'. There is also an alternative view: what is not yet known and what has been known are each predominant in severing afflictions on their own paths, while complete knowledge is predominant in dwelling in pleasant abiding in the present life. The meaning of the faculty of what has been known is established by the standard doctrine. Among the twenty-two faculties, the sūtra omits the two faculties of male and female, while all the rest are present.