[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 51.18 # 大方廣佛華嚴經隨疏演義鈔 51.18 大方廣佛華嚴經隨疏演義鈔 51.18 - **Language:** Classical Chinese ### [51.18](https://indike.org/pramana/in.bauddha.taisho.1736.51.18) 疏「其業行界」下，疏以十力攝五十二。於文有二：先知眾生、後知菩薩。前中有十七想，眾生是總，十力皆是化生事故，餘即明十力所知。一初有五想，皆處非處，於佛法等相應為處，不相應名非處故；二業力；三行，即禪定行；四即界力；五即解力；六根力；七時，即宿住；八持；即遍趣行；遍持善惡至諸趣故。九煩惱下三想，即漏盡力。十見佛想，即天眼智力想。取其相皆了知故。從「法輪想」下，知菩薩亦不出十力所知，恐繁不配。離四過失等者，從一切佛智下即具五功德。疏「如聲聞中有信行法行等，此二通有退思護住」者，《俱舍》二十五云「阿羅漢有六，謂退至不動。前五信解生，總名時解脫。後不時解脫，從前見至生。」釋曰：契經說有六阿羅漢。一者退法，謂遇少緣便退所得。二者思法，謂懼退失，恒思自害。三者護法，謂於所得喜自防護。四者安住法，無勝退緣，雖不自護亦能不退，無勝加行亦不增進。五堪達法，謂性堪能好修練根，速達不動。六不動法，不為煩惱所退動故。前五種性，從無學位信解性生，此五總名時解脫也，以要待時方能入定及心解脫。言待時者，此有六種：一得好衣、二得好食、三得好臥具、四得好處、五得好說法師、六得好同學。後不動種性名不時解脫，謂是利根，以不待時便能入定及心解脫故，從先學位見至性生。釋曰：論云從先學位信解生等者，二十三論云「至第十六心，隨三向住果，名信解見至，亦由鈍利別。」釋曰：隨三向住果者，隨三向人至住三果，隨鈍利根得名不同，若鈍根人名為信解，若利根者名為見至。前隨信行，今名勝解，謂由信故勝解相顯，名為信解。前隨法行，今名見至，謂由向見得至果見，故名見至。此二聖者，信慧互增，故標信解、見至名別。言謂由向見得至果見者，以法行人見理情多故。次前論云「且依見道十五心位，建立眾聖有差別者，頌曰『名隨信法行，由根鈍利別，具修惑斷一，至五向初果，斷次三向二，離八地向三。』」釋曰：初二句明見道位中有二聖者，謂根鈍者名隨信行，彼於先時隨信他言而行義故。若利根者名隨法行，彼於先時由自披閱契經等法隨行義故。此上二句，下疏更釋。此中相承，故具出之。下四句，即前二聖於見道位立為三向。釋曰：〈梵行品〉已引，取意不同，今復引之，謂於先時未以世道斷欲修惑，名具修惑，此為一人。或有漏道斷於一品至於五品，即為五人。兼前六人，至見道中名初果向，趣預流果故。若斷六七八品，名為次三，此有三人，至見道中名向第二果也。言離八地向三者，謂斷欲界第九品為一人。次四禪三空為七地名九品，七九六十三，兼前欲界一品，即有八地，為六十四人，至見道中名第三果向。故上總有七十三人皆在見道，故見道中名為信行法行。至第十六心去，修道位中三果聖人名信解、見至，阿羅漢位名時解脫、不時解脫。故疏「如聲聞中有信行法行」等，言此二通有退思護住等者，信行至羅漢有前五見至，至羅漢為不動等，即等取堪達不動。就前五中，自有上中下。據《法華》中則不動羅漢亦有上中下三根，聲聞悟不同故，五百千二百亦稱下故。況前見道之內有多種人，亦是上中下也。言「隨於一品復有信」等者，如一下根亦具五根，而於五中互有勝劣，有人定增、有慧增等，故其根品多不同也。今菩薩理觀深玄，於一根中能都照耳。 > Regarding the commentary below "Their karma, conduct, realms...": the commentary subsumes the fifty-two with the ten powers. Within the text there are two parts: first knowing sentient beings, and second knowing bodhisattvas. In the former part there are seventeen conceptions; sentient beings are the general category because all ten powers are concerned with transforming sentient beings, while the remainder clarify what is known by the ten powers. First, there are initially five conceptions, which all belong to \[the power of\] possibilities and impossibilities, because concordance with the Buddhadharma and the like is a possibility, and non-concordance is an impossibility. Second is the power of karma. Third is conduct, which refers to the practice of dhyāna-meditation. Fourth is the power of realms. Fifth is the power of inclinations. Sixth is the power of faculties. Seventh is time, which is the remembrance of past abodes. Eighth is upholding, which is the conduct leading everywhere, because it everywhere upholds good and evil leading to the various destinies. Ninth, the three conceptions from afflictions downward are the power of the destruction of outflows. Tenth is the conception of seeing the Buddha, which is the conception of the cognitive power of the divine eye. This is because it comprehends all their characteristics. From "conception of the Dharma wheel" onward, knowing bodhisattvas likewise does not go beyond what is known by the ten powers; for fear of verbosity, they are not mapped out. As for "freed from the four faults," from all-Buddha-wisdom downward it possesses the five merits. Regarding the commentary: "Just as among śrāvakas there are followers by faith, followers by Dharma, and so forth, both of these include falling back, thinking, protecting, and abiding": Abhidharmakośa fascicle 25 says: "There are six arhats, from those who fall back up to the unshakeable. The first five arise from liberation through faith and are collectively called those liberated in time. The last is liberated not in time, arising from the preceding attainment of vision." Commentary: The sūtras state that there are six arhats. First is one liable to fall back: encountering slight conditions, they fall back from what they attained. Second is one who thinks: fearing falling back and losing \[their attainment\], they constantly contemplate ending their own life. Third is one who protects: they delight in self-protection over what they attained. Fourth is one who abides: lacking superior conditions for falling back, even without self-protection they do not fall back, yet lacking superior application they do not advance. Fifth is one capable of progressing: by nature capable, they delight in refining their faculties and swiftly reach the unshakeable. Sixth is the unshakeable one: they are not shaken or made to fall back by afflictions. The first five lineages arise from the lineage of liberation through faith in the stage of non-learning; these five are collectively called those liberated in time, because they must wait for the right time to enter samādhi and achieve mental liberation. As for "waiting for the right time," there are six kinds: 1. obtaining good robes, 2. obtaining good food, 3. obtaining good bedding, 4. obtaining a good place, 5. obtaining a good Dharma master, 6. obtaining good fellow practitioners. The latter unshakeable lineage is called liberated not in time: being of sharp faculties, without waiting for the right time they can enter samādhi and achieve mental liberation; they arise from the lineage of attainment of vision in the prior stage of learning. Commentary: When the treatise says they arise from liberation through faith in the prior stage of learning, treatise fascicle 23 says: "Reaching the sixteenth thought-moment, according to the three candidates abiding in the fruit, they are named liberation through faith and attainment of vision, also distinguished by dull and sharp faculties." Commentary: "According to the three candidates abiding in the fruit" means that depending on the persons of the three candidates reaching and abiding in the three fruits, their designations differ according to dull or sharp faculties: a person of dull faculties is called "liberation through faith," while one of sharp faculties is called "attainment of vision." What was previously a follower by faith is now called resolute faith, meaning that through faith the characteristic of resolute faith becomes apparent, hence called liberation through faith. What was previously a follower by Dharma is now called attainment of vision, meaning that through the vision of the candidate's path one attains the vision of the fruit, hence called attainment of vision. For these two noble ones, faith and wisdom respectively predominate, which is why the distinct names "liberation through faith" and "attainment of vision" are established. As for "meaning that through the vision of the candidate's path one attains the vision of the fruit," it is because the follower by Dharma has a stronger disposition for seeing principle. Just prior to this, the treatise says: "Moreover, based on the stage of the fifteen thought-moments of the path of vision, to establish the differences among the noble ones, the verse says: / 'Named followers by faith and by Dharma, / distinguished by dull and sharp faculties; / with complete cultivation afflictions, or cutting from one / up to five, one candidates for the first fruit; / cutting the next three, one candidates for the second; / separating from the eight stages, one candidates for the third.'" Commentary: The first two lines clarify that there are two noble ones in the stage of the path of vision: the one of dull faculties is called a follower by faith, because previously they acted on the basis of faith in another's words; the one of sharp faculties is called a follower by Dharma, because previously they acted on the basis of reading sūtras and other dharmas themselves. These two lines above are further explained in the commentary below; since there is a continuity here, they are fully presented. The lower four lines establish the three candidates on the path of vision from these two noble ones. Commentary: This was already cited in the chapter on "Pure Conduct," but as the intended meaning is different, it is cited again here. When one has not previously severed the cultivation afflictions of desire by the worldly path, one is called "possessing complete cultivation afflictions"—this makes one person. Or, if by the tainted path one severs from one grade up to five grades, that makes five persons. Together with the preceding one, making six persons, upon reaching the path of vision they are called candidates for the first fruit, as they head toward the fruit of stream-entry. If one severs the sixth, seventh, and eighth grades, these are called the "next three"; there are three such persons, who upon reaching the path of vision candidate for the second fruit. As for "separating from the eight stages, one candidates for the third": severing the ninth grade of the desire realm makes one person. Next, the four dhyānas and three formless realms are seven stages with nine grades each; seven times nine is sixty-three, which combined with the preceding one grade of the desire realm makes eight stages, comprising sixty-four persons, who upon reaching the path of vision candidate for the third fruit. Thus, in total there are seventy-three persons above who are all in the path of vision; hence in the path of vision they are called followers by faith and followers by Dharma. From the sixteenth thought-moment onward, the noble ones of the three fruits in the stage of the path of cultivation are called "liberation through faith" and "attainment of vision," and at the stage of arhatship they are called "liberated in time" and "liberated not in time." Therefore, when the commentary says "Just as among śrāvakas there are followers by faith, followers by Dharma, and so forth, both of these include falling back, thinking, protecting, abiding, and so forth," it means that a follower by faith reaching arhatship has the first five, while attainment of vision reaching arhatship becomes the unshakeable, etc., with "etc." including capable of progressing and unshakeable. Within the first five there are naturally higher, middling, and lower. According to the Lotus Sūtra, unshakeable arhats also have the three faculties of higher, middling, and lower, because the awakening of śrāvakas varies, and the five hundred and twelve hundred are also called lower. How much more so the multiple kinds of persons within the preceding path of vision, who are also higher, middling, and lower! When it says "according to any one grade, there are further faith and so forth," it is like a single lower faculty also possessing all five faculties, yet among the five they are mutually superior or inferior: some have samādhi predominant, others have wisdom predominant, and so forth; hence the grades of faculties differ extensively. Now the bodhisattva's contemplation of principle is profound and mysterious, capable of universally illuminating them all within a single faculty. > — English (machine translation) (machine translation) - [Previous: 51.17](https://indike.org/pramana/in.bauddha.taisho.1736.51.17) - [Next: 51.19](https://indike.org/pramana/in.bauddha.taisho.1736.51.19) - [Up: 51](https://indike.org/pramana/in.bauddha.taisho.1736.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.51.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.51.18](https://indike.org/pramana/in.bauddha.taisho.1736.51.18) · Pramāṇa