大方廣佛華嚴經隨疏演義鈔 51.15

51.15

疏「兼五受根」者，頌云「身不悅名苦（損惱義故），即此悅名樂（攝養義故），及三定心悅（謂第三禪，五識無故，無有身樂，心悅名樂），餘處悅名喜（餘處謂初二禪及欲界處，心悅名喜）。心不悅名憂，中捨二無別（中謂非苦非樂，此處中故，名為捨根。捨在身心，同無分別任運而生，故雖通二，身心二捨同一捨根也），見修無學道，依九立三根」者，釋曰：九謂意喜樂，捨信等五根。若在見道，依此九立未知當知根，修及無學亦依九立已知、具知。論云「如是三名因何而立？謂在見道有未曾知當知行轉，故說彼名未知當知根。」解云：即見道十五心八忍七智。如苦法忍與疑得俱，未知苦諦名未曾知，後至智位必當知，故名為未知當知根。如苦忍既爾，諸餘七忍亦然，故忍總名未知當知。中間七智雖能正知，良由知諦未遍，中間起故，亦名未知當知，故說彼在見道行者名未知當知。又論云「若在修道無未知當知，但為斷除餘隨眠故，即於彼境復數數知，是故說彼名為已知。」釋曰：從道類智已去乃至金剛喻定，皆名修道。若在修道上下八諦總已知竟，無未曾知，但為斷除迷事煩惱貪瞋癡慢四隨眠故，於四諦境復數起智知，名為已知。又論云「在無學道知，己已知故名為知（此釋知也，謂盡智無生智作，知己已知之解，故名為知）。有此知者，名為具知（此釋具義，有此者，成就義也，約成譯具也）。或習此知已成性者，名為具知（此第二解，約習釋具也），謂得盡智無生智故，如實自知我遍知苦，不復更知。」乃至廣說。釋曰：即以盡無生智為具知根體，四諦之上各有盡無生義，故云乃至。論彼所有根名未知當知根等者，此釋名，謂彼未知等行者，身中所有此根，故名未知根等也。餘如《俱舍．根品》廣明。「信等五根」，前疏已釋。命根之義，〈問明品〉說。疏「以不退轉是定義」者，以精進言，經文自有，定但有義，故以不退當之。進謂進趣，定謂不動故。

In the commentary, 'combining the five feeling faculties': the verse says, 'Displeasure of body is called suffering (due to the meaning of affliction and harm); / this same pleasure is called joy (due to the meaning of sustaining and nourishing), / as well as mental pleasure in the third dhyāna (because the five consciousnesses are absent in the third dhyāna, there is no bodily pleasure, and mental pleasure is called pleasure); / elsewhere pleasure is called gladness (elsewhere refers to the first and second dhyānas and the desire realm, where mental pleasure is called gladness). / Mental displeasure is called grief, / while neutral equanimity does not differ between the two (neutral means neither suffering nor pleasure; because it is in the middle, it is called the faculty of equanimity. Equanimity resides in both body and mind, equally free of conceptual differentiation and arising spontaneously; thus, although it applies to both, bodily and mental equanimity constitute a single faculty of equanimity). / On the paths of seeing, cultivation, and no-further-learning, / three faculties are established based on nine.' The exposition says: 'Nine' refers to mind, gladness, pleasure, equanimity, and the five faculties of faith and so forth. If on the path of seeing, the faculty of coming to know what is not yet known is established based on these nine; on the paths of cultivation and no-further-learning, the faculty of what has been known and the faculty of complete knowledge are likewise established based on these nine. The treatise says: 'Why are these three names established? Because on the path of seeing, an activity of coming to know what has never before been known is operating, it is called the faculty of coming to know what is not yet known.' The explanation says: this refers to the fifteen moments of mind—the eight patiences and seven cognitions—on the path of seeing. Just as the patience with the dharma of suffering arises together with the acquisition of doubt, suffering truth is not yet known and is called 'never before known', but when later reaching the stage of cognition it will definitely be known, hence it is called the faculty of coming to know what is not yet known. As this is true of the patience with suffering, so it is with the other seven patiences; thus the patiences are collectively called 'coming to know what is not yet known'. Although the seven intervening cognitions can cognize correctly, because the cognition of the truths is not yet complete and they arise in between, they are also called 'coming to know what is not yet known'. Therefore, practitioners on the path of seeing are said to have the faculty of coming to know what is not yet known. Furthermore, the treatise says: 'On the path of cultivation, there is no coming to know what is not yet known; simply to sever the remaining latencies, one repeatedly cognizes that very object again, and therefore it is called what has been known.' The exposition says: from the subsequent cognition of the path onward up to the vajra-like samādhi is all called the path of cultivation. On the path of cultivation, the eight truths above and below have already been known in full, with nothing never before known; merely to sever the four latencies of desire, anger, delusion, and pride—afflictions concerning phenomenal objects—one repeatedly generates cognition to know the realm of the four truths, which is called 'what has been known'. Furthermore, the treatise says: 'On the path of no-further-learning, because one knows what one has already known, it is called knowing (this explains "knowing": through the cognition of exhaustion and the cognition of non-arising, one understands that one has known what has already been known, hence it is called knowing). One who possesses this knowledge is called "possessing knowledge" (this explains the meaning of "complete/possessing": possessing this means accomplishment; translated as complete in the sense of accomplishment). Or, one who has habituated this knowledge so that it has become their nature is called "possessing knowledge" (this second explanation explains complete in the sense of habituation), meaning that having attained the cognition of exhaustion and the cognition of non-arising, one truly knows for oneself: "I have fully known suffering and will know it no more,"' and so forth at length. The exposition says: this takes the cognitions of exhaustion and non-arising as the essence of the faculty of complete knowledge; because the meanings of exhaustion and non-arising apply to each of the four truths, it says 'and so forth'. The treatise says that the faculties possessed by them are called the faculty of coming to know what is not yet known, and so on; this explains the name, meaning that because these faculties are present within the person of those practitioners of what is not yet known and so forth, they are called the faculty of what is not yet known, and so forth. The rest is explained in detail in the 'Chapter on Faculties' of the Kośa. The 'five faculties of faith and so forth' were already explained in the preceding commentary. The meaning of the life faculty is explained in the 'Chapter on Inquiring for Clarity'. In the commentary, 'taking non-retrogression as the meaning of samādhi': as for the word 'vigor', it is present in the sūtra text itself; samādhi has only its meaning present, so non-retrogression is used to correspond to it. Vigor means progressing, and samādhi means unmoving.