大方廣佛華嚴經隨疏演義鈔 51.7

51.7

疏「二明種類」，總有六門，謂一二三七十及百為六類。二中有三及六真如，并八真如總有十義。餘如〈十藏〉及前諸會已說。唯七真如今當說之。即《顯揚論》第三卷〈攝事品〉第一之三，論曰「真如作意相者，謂緣七種遍滿真如作意，廣說如經。一流轉真如作意，謂已見說諸菩薩以增上法行善修治作意，於染淨法時思惟諸行無始時來流轉實性。既思惟已，離無因見及不平等見。二實相真如作意，謂如前說，乃至於染淨法因思惟諸法眾生無我性，及法無我性。既思惟已，一切身見及思惟分別眾相作意不復現行。三唯識真如作意，謂如前說，乃至於染淨法所依，思惟諸法唯識之性。既思惟已，如實了知唯心染故眾生染，唯心淨故眾生淨。四安立真如作意，謂如前說，乃至於染淨法體思惟苦諦。既思惟已，欲令知故為有情說。五邪行真如作意，謂如前說，乃至染污法因思惟集諦，欲令斷故為有情說。六清淨真如作意，謂如前說，乃至於清淨法體思惟滅諦。既思惟已，欲令證故為有情說。七正行真如作意，謂如前說，乃至於清淨行思惟道諦。既思惟已，欲令修故為有情說。」釋曰：作意之義即菩薩觀，餘可知，疏但列名略囑而已。疏「一成依持用」者，即《唯識論》真如為迷悟依。如四轉依義中廣辯，〈十地〉再辯。疏「起信說有三大」等者，疏文有四：一引論三大、二對會今文、三釋論用大、四對會百門。今初，全是論文。而體大中，一者體大下缺一切法言耳。斯即立義分中，彼疏釋體云「真性深廣，而凡聖染淨皆以為依，故受大名。隨流加染而不增，反流除染而不減。又反流加淨而不增，隨流闕淨而不減。」良以染淨之所不虧，始終之所不易，故云「平等不增減」也。二相大，論云「謂如來藏具足無量性功德故」，疏釋云：二種藏中不空如來藏也。今疏略無如來藏言，但約真如以說相故，謂不異體之德，故云性功德也，如水八德不異於水。三用大，全同彼疏。釋云：謂隨淨業，約自然大用，報化二身麁細之用，令諸眾生始成世善，終成出世善故。彼論下文具顯用相。疏「然彼依心」下，第二對會今經，亦是解妨。妨云：彼論依一心法而立三大，真如乃是其一，何得真如具三大耶？故彼立義分中云「摩訶衍者，總說有二種。云何為二？一者法、二者義。所言法者，謂眾生心，是心則攝一切世間出世間法，依於此心顯示摩訶衍義。所言義者，則有三種：一者體大等。通局既異，何得引耶？」故下通云：以一統二，二皆屬如。故下解釋分中分為三門，真如即是一法界大總相法門體。又此二門不相離故，故如必有相用二也。疏「然違真」下，三釋用大。義似太局，亦名解妨。妨云：真如既為一切法體，隨流成法，何得不言能生惡因果耶？故為此通。是以《瓔珞經》云「始起一想住於緣，順第一義諦名之為善，背第一義諦名之為惡。」約違義邊，不言生惡。於中，先明不生惡所以、後「然違順雖殊」下釋為惡體。藏和尚云：「以違真故不得離真，以違真故非其用也。」故今疏云：離如則無可違，故不離也。如波違水，離水無波。疏「若會此經」下，第四會釋，經文具闕，至下當知。

Regarding the Commentary's phrase, “Second, clarifying the varieties,” in total there are six approaches: namely, one, two, three, seven, ten, and one hundred, making six categories. Among the twofold [division], there are three and six tathatās, which, together with the eight tathatās, make ten meanings in total. The rest are as explained in the “Ten Treasuries” [chapter] and previous assemblies. Here, only the seven tathatās should now be explained. That is to say, in the third fascicle of the Prakaraṇāryavācā-śāstra, Chapter on Gathering Phenomena (first part, section three), the treatise states: “Regarding the characteristics of mental engagement with tathatā, it refers to mental engagement that takes the seven kinds of pervasive tathatā as its cognitive object, as explained extensively in the sūtra. First is the mental engagement with the tathatā of transmigration, which means having already seen and spoken of the bodhisattvas who, through the practice of superior phenomena, cultivate and master mental engagement, contemplating the real nature of the beginningless transmigration of conditioned phenomena during defiled and pure phenomena. Having contemplated this, they become free from the view of no cause and the view of unequal [causes]. Second is the mental engagement with the tathatā of real characteristics, which means, as previously explained, up to contemplating the nature of the selflessness of persons and the nature of the selflessness of phenomena in all phenomena regarding the causes of defiled and pure phenomena. Having contemplated this, all views of personal identity and mental engagements that conceptualize and discriminate various characteristics no longer arise. Third is the mental engagement with the tathatā of consciousness-only, which means, as previously explained, up to contemplating the consciousness-only nature of all phenomena regarding the basis of defiled and pure phenomena. Having contemplated this, they truly understand that it is solely because the mind is defiled that sentient beings are defiled, and solely because the mind is pure that sentient beings are pure. Fourth is the mental engagement with the tathatā of conventional establishment, which means, as previously explained, up to contemplating the truth of suffering with regard to the essence of defiled and pure phenomena. Having contemplated this, in order to enable them to know it, they preach it for sentient beings. Fifth is the mental engagement with the tathatā of erroneous practice, which means, as previously explained, up to contemplating the truth of arising with regard to the causes of defiled phenomena, preaching it for sentient beings in order to enable them to sever it. Sixth is the mental engagement with the tathatā of purification, which means, as previously explained, up to contemplating the truth of cessation with regard to the essence of pure phenomena. Having contemplated this, they preach it for sentient beings in order to enable them to realize it. Seventh is the mental engagement with the tathatā of correct practice, which means, as previously explained, up to contemplating the truth of the path with regard to pure practice. Having contemplated this, they preach it for sentient beings in order to enable them to cultivate it.” Commentary: The meaning of “mental engagement” is precisely the bodhisattva's contemplation; the rest can be known accordingly, and the Commentary merely lists the names and briefly enjoins them. Regarding the Commentary's phrase, “First, perfecting the function of being a support,” this corresponds to the Vijñaptimātratāsiddhi-śāstra's assertion that tathatā is the support for delusion and awakening. As extensively differentiated in the exposition on the fourfold transformation of the basis (āśrayaparāvṛtti), and discussed again in the “Ten Stages” [chapter]. Regarding the Commentary's phrase, “The Awakening of Faith explains the three greatnesses,” and so forth: the text of the Commentary has four parts: 1. citing the three greatnesses from the treatise; 2. correlating them with the present text; 3. explaining the treatise's greatness of function; 4. correlating them with the one hundred approaches. As for the first, it is entirely the text of the treatise. Yet, under the greatness of essence, following “First, the greatness of essence,” it merely lacks the words “all phenomena.” This is in the section Establishing the Meaning, where that commentary explains the essence, saying: “The true nature is profound and vast, and both ordinary persons and sages, defilement and purity, all take it as their support; hence it receives the name ‘great.’ Conforming to the flow [of saṃsāra], when defilement is added, it does not increase; opposing the flow, when defilement is eliminated, it does not decrease. Moreover, opposing the flow, when purity is added, it does not increase; conforming to the flow, when purity is lacking, it does not decrease.” Truly, because it is neither diminished by defilement nor purity, and does not alter from beginning to end, it is said to be “equal, without increase or decrease.” Second, the greatness of characteristics: the treatise says, “It means the tathāgatagarbha is replete with boundless intrinsic merits.” That commentary explains: “Among the two kinds of garbha, it is the non-empty tathāgatagarbha.” The present Commentary abridges and omits the words “tathāgatagarbha,” solely speaking of the characteristics in terms of tathatā, meaning the virtues not different from the essence; hence they are called “intrinsic merits,” just as the eight virtues of water are not different from water. Third, the greatness of function: this is entirely identical to that commentary. It explains: “It means that conforming to pure karma, in terms of the natural great function and the coarse and subtle functions of the two bodies—reward (saṃbhogakāya) and transformation (nirmāṇakāya)—it causes all sentient beings to first accomplish worldly goodness and ultimately accomplish supramundane goodness.” The text below in that treatise fully reveals the characteristics of this function. Regarding the Commentary's phrase, “However, based on that mind,” and so on: this is the second part, correlating [the treatise] with the present sūtra, and is also resolving an objection. The objection states: “That treatise establishes the three greatnesses based on the one mind, and tathatā is merely one of them; how then can tathatā be endowed with all three greatnesses?” Hence, in its section Establishing the Meaning, it says: “Mahāyāna, generally speaking, has two kinds. What are the two? First is the phenomenon (dharma); second is the meaning (artha). What is termed ‘phenomenon’ refers to the minds of sentient beings; this mind subsumes all worldly and supramundane phenomena, and based on this mind, the meaning of Mahāyāna is revealed. What is termed ‘meaning’ has three kinds: first, the greatness of essence,” and so on. Since the broad and the restricted are different, how can it be cited here? Thus it is resolved below, saying: by using the one to unite the two, both belong to tathatā. Therefore, below in the Explanatory Section, it divides into three gates, where tathatā is precisely the essence of the great general-characteristic dharma-gate of the one dharmadhātu. Furthermore, because these two gates are not separate from each other, tathatā must necessarily possess both characteristics and function. Regarding the Commentary's phrase, “However, running contrary to the true,” and so on: this is the third part, explaining the greatness of function. The meaning seems overly narrow, and this also resolves an objection. The objection states: “Since tathatā is the essence of all phenomena and becomes phenomena by conforming to the flow, why does it not say that it can produce evil causes and effects?” Hence this resolution is made. Thus the Yingluo jing says: “Initially giving rise to a single thought dwelling on conditions: conforming to the ultimate truth is named good; turning away from the ultimate truth is named evil.” In terms of the aspect of running contrary, it does not speak of producing evil. Within this, it first clarifies the reason why it does not produce evil, and after “Yet, though contrary and conforming differ,” it explains it as the essence of evil. Master Fazang said: “Because it runs contrary to the true, it cannot be separate from the true; because it runs contrary to the true, it is not its function.” Thus the present Commentary says: separate from tathatā, there would be nothing to run contrary to, so it is not separate. Just as waves run contrary to water, yet apart from water there are no waves. Regarding the Commentary's phrase, “If correlated with this sūtra,” and so on: this is the fourth part, correlating and explaining; whether the sūtra text is complete or lacking will be known below.