大方廣佛華嚴經隨疏演義鈔 53.21

53.21

疏「四證始終」，具足，論云「四證始終見道時中法無我智方便故，如經『善決擇大智慧光明方便故』。是中善決擇者，擇中最勝。最勝者，法無我智故。大智慧者，過小乘故。光明者，對治無明故。此事中、彼時中皆善知故。」釋曰：此中論有三節，初略釋、次引經帖、後「是中」下隨難牒釋。今疏摘論鎖經，義無遺矣。然經中巧莊嚴字，是相見道，上皆真見道。疏乃當中，先釋大智。此二見道，即《唯識》第九。今欲釋疏，須知根源，先當具引彼論。論中先總釋偈意已，如上證入中已具引文。今但引二見道，即彼次論云「然此見道略有二種：一真見道，謂即所說無分別智，實證二空所顯真現，實斷二障分別隨眠。雖多剎那事方究竟，而相等故，總名一心。」釋曰：言雖多剎那者，此一心見道以無間解脫并一切勝進故。中間有多剎那。論云「有義：此中二空二障漸證漸斷，以有淺深麁細異故。有義：此中二空二障頓證頓斷，由意樂力有堪能故。」釋曰：加行意樂，欲俱斷故。論曰「二相見道，此復有二：一觀非安立諦，有三品心：一內遣有情假緣智，能除軟品分別隨眠。二內遣諸法假緣智，能除中品分別隨眠。三遍遣一切有情諸法假緣智，能除一切分別隨眠。前二名法智，各別緣故；第三名類智，總合緣故。」彼疏云「即三心見道」。釋曰：非安立者，即真如也。內謂內身。假者，談其無體。先計有情皆妄所計，但有內心似有情現，今能遣之。緣智者，謂能緣心中，即緣內身為境，遣有情假緣之智。然此中人法二障各分上下，麁者為上、細者為下，合為四類。然二麁者各別除之，以智猶弱未雙斷故，若上品智方能雙斷，此即隨智說為軟等者下也。初智名軟、次智名中，勝前劣後；後起名上，能斷見惑，此智最上。然初二智未能殊勝別緣內外身除我法假，第三心時其智上品，廣緣內外若我若法，故三別也。言類智者，前智𩒙故。論云「法真見道，二空見分自所斷障無間解脫，總別建立名相見道。」法者，倣學為義。真見道中雖有二空自證分，而見分親緣真如，所以法之。然見分中有無間解脫，隨自所斷障雖有四見分，無間道中斷惑別故。人法二見分各別法之，立初二心。解脫道中證理同故，人法二見總以法之有第三心，故論云「總別建立，名相見道。」論云「有義：此三即是真見道攝，以相見道緣四諦故。有義：此三是相見道，以真見道不別緣故。」釋曰：論以後義為正，故疏但云「相見道有二」。論云「二緣安立諦有十六心」等，前〈迴向品〉十六智寶處已引。但觀上所引論文，疏文易了。然疏中有二：先標位云即見道位，通二見道。次「大智」下牒經以釋。當中牒釋者，大智即是二見道依，依真見道以立相故，故先明真。言「即真見道」者，辨位。言「根本法無我智」者，出體也，謂即所說無分別智。然《唯識論》實證二空，今文為簡勝二乘故，標法無我。言「治無明」者，根本智用，正破迷理無明。疏「此智親證真如」下，釋善選擇大光明言。而善字兩用，善觀察者，實證如故，即上《唯識》實證二空所顯真如；從「平等平等」下，即前論文，正釋論偈無得之言，以能證所證俱離二取故，有二平等。言「離二取相」，即平等義，若有二取，非善觀故。疏「實斷二障」下，即全用《唯識論》文，用釋善選擇語。二障即煩惱所知，前入就根本能生，故云二我。今通就能生所生，故云二障。其分別隨眠，已如前釋。

Regarding the commentary's: "Fourth, the culmination of realization," fully stated, the treatise says: "Fourth, the culmination of realization: because of the upāya of the cognition of the selflessness of dharmas during the time of the path of seeing, as the sūtra says: 'Because of the upāya of the radiance of the great wisdom of excellent discernment.' Herein, 'excellent discernment' is the most supreme among discernments. The most supreme is because it is the cognition of the selflessness of dharmas. 'Great wisdom' is because it surpasses the Small Vehicle. 'Radiance' is because it counteracts ignorance. This is because both within this matter and within that time, one understands well." Explanation: Here, the treatise has three sections: first, a brief explanation; next, citing the sūtra to match it; and finally, from "Herein" on downward, taking up the difficult points to explain. Now, the commentary selects from the treatise to concatenate with the sūtra, leaving no meaning omitted. However, the words "skilful adornment" in the sūtra refer to the path of seeing characteristics, whereas all above refer to the true path of seeing. The commentary, in the middle, first explains great wisdom. These two paths of seeing are found in fascicle nine of the *Vijñaptimātratāsiddhi*. Now, wishing to explain the commentary, one must know the source; thus one should first cite that treatise fully. In the treatise, having first generally explained the meaning of the verse—as already fully cited above under "attaining entry"—now we only cite the two paths of seeing. That is, the subsequent treatise says: "However, this path of seeing is broadly of two kinds: First, the true path of seeing, which is the aforementioned non-conceptual wisdom, truly realizing the true reality revealed by the two emptinesses, and truly severing the discriminative latencies of the two obstructions. Although it takes multiple moments for the matter to be completed, because the characteristics are equal, it is collectively called 'one mind.'" Explanation: As for saying "although it takes multiple moments," this one-mind path of seeing encompasses the uninterrupted path, the path of liberation, and all superior progressions; therefore, there are multiple moments in between. The treatise says: "One view holds: Herein, the two emptinesses and the two obstructions are gradually realized and gradually severed, because there are differences of depth and shallowness, coarseness and subtlety. Another view holds: Herein, the two emptinesses and the two obstructions are suddenly realized and suddenly severed, because the power of inclination has the capability." Explanation: The inclination of the applied practices desires to sever both simultaneously. The treatise says: "Second, the path of seeing characteristics, which again has two kinds: 1. Contemplating the unestablished truths, which has three grades of minds: (1) The cognition that internally dispels the provisional condition of sentient beings, capable of eliminating the inferior grade of discriminative latencies. (2) The cognition that internally dispels the provisional condition of dharmas, capable of eliminating the middling grade of discriminative latencies. (3) The cognition that universally dispels the provisional condition of all sentient beings and dharmas, capable of eliminating all discriminative latencies. The former two are called dharma-cognitions, because they condition objects separately; the third is called subsequent cognition, because it conditions objects collectively." Its commentary says: "This is the path of seeing of three minds." Explanation: The "unestablished" is tathatā. "Internal" refers to the internal body. "Provisional" speaks of its lack of substantial essence. Previously, sentient beings were all falsely imagined; there is merely the internal mind appearing like a sentient being, which one is now able to dispel. "Conditioning cognition" means that within the mind that can condition, it takes the internal body as its object, being the cognition that dispels the provisional condition of sentient beings. However, herein the two obstructions of person and dharma are each divided into upper and lower; the coarse is the upper and the subtle is the lower, combining into four categories. The two coarse ones are eliminated separately because the cognition is still weak and unable to sever both simultaneously; only superior cognition is able to sever both simultaneously. This is what is meant by speaking of "inferior" and so forth according to the cognition. The initial cognition is named inferior; the second cognition is named middling, superior to the former and inferior to the latter; that which arises later is named superior, capable of severing the defilements of view, this cognition being the most supreme. However, the first two cognitions are not yet extraordinary, conditioning internal and external bodies separately to eliminate the provisional designations of self and dharma; at the third mind, its cognition is superior, broadly conditioning both internal and external, whether self or dharma; hence the three are distinct. As for "subsequent cognition," it is because it models on the previous cognitions. The treatise says: "Modeling on the true path of seeing, the uninterrupted path and path of liberation of one's own severed obstructions through the viewing parts of the two emptinesses are collectively and individually established as the path of seeing characteristics." "Modeling" has the meaning of imitating and learning. In the true path of seeing, although there are self-verifying parts of the two emptinesses, the viewing part directly conditions tathatā; therefore one models on it. However, within the viewing part there are uninterrupted paths and paths of liberation; corresponding to one's own severed obstructions, although there are four viewing parts, the severing of defilements in the uninterrupted path is distinct. Modeling separately on the two viewing parts of person and dharma establishes the first two minds. In the path of liberation, because the realization of the principle is identical, modeling collectively on the two viewings of person and dharma constitutes the third mind. Therefore the treatise says: "Collectively and individually established, it is named the path of seeing characteristics." The treatise says: "One view holds: These three are subsumed under the true path of seeing, because the path of seeing characteristics conditions the four truths. Another view holds: These three belong to the path of seeing characteristics, because the true path of seeing does not condition objects separately." Explanation: The treatise takes the latter view as correct; thus the commentary merely says: "The path of seeing characteristics has two." The treatise says: "Second, conditioning the established truths, there are sixteen minds," etc., which has already been cited earlier under the sixteen jewel-like cognitions in the 'Chapter on Pariṇāmanā.' Merely examining the treatises cited above makes the commentary's text easy to understand. However, the commentary contains two parts: first, identifying the stage, saying that it is the stage of the path of seeing, which applies to both paths of seeing. Next, from "great wisdom" on downward, it quotes the sūtra to explain it. Taking it up to explain in the middle is because great wisdom is the support of both paths of seeing, and characteristics are established relying on the true path of seeing; hence it first clarifies the true. Saying "it is the true path of seeing" identifies the stage. Saying "the fundamental cognition of the selflessness of dharmas" reveals its essence, meaning the aforementioned non-conceptual wisdom. However, the *Vijñaptimātratāsiddhi* refers to truly realizing the two emptinesses; here, to distinguish its superiority over the two vehicles, it designates the selflessness of dharmas. Saying "remedies ignorance" is the function of the fundamental cognition, directly destroying the ignorance that obscures the principle. Regarding the commentary's: "This cognition directly realizes tathatā" on downward, it explains the words "excellent discernment" and "great radiance." The word "excellent" has two uses: "discerning well" is because it truly realizes suchness, which is the *Vijñaptimātratāsiddhi*'s true realization of the tathatā revealed by the two emptinesses; from "equal and equal" on downward, it follows the previous treatise's text, directly explaining the treatise verse's word "unobtainable," because both the realizer and the realized are free from the two graspings; hence there are two equalities. Saying "free from the characteristics of the two graspings" is the meaning of equality; if there are two graspings, it is not excellent contemplation. Regarding the commentary's: "truly severing the two obstructions" on downward, it entirely adopts the text of the *Vijñaptimātratāsiddhi* to explain the words "excellent discernment." The two obstructions are the afflictive and the cognitive; earlier under "entry," regarding the fundamental producers, they were called the two selves; now, broadly regarding both what produces and what is produced, they are called the two obstructions. Their discriminative latencies have already been explained above.