大方廣佛華嚴經隨疏演義鈔 53.25

53.25

疏「五修道始終」等者，修道之義已見入中。疏「論云：出世間智智力」者，出世間智即根本智。重言智者，即後得智。從「以後得」下，疏釋可知。疏「上寄從二地至七地」者，以功用行滿，二僧祇滿為一類故。初地二見道，後即是修道。且約地分，見屬初地，故從二說。疏「寄入八地至於佛地」者，然論但云「此處菩薩於菩提有五障」，不配地位，配即遠公之意。而彼不立等覺，即佛地之中治於二障。又彼云寄在八地至於佛地，則最後句以為佛位，便乖後無佛盡之言。故疏云「寄入八地」等，則正在等覺斷第五障當入佛地，故未有佛盡。然疏文有二：先寄位釋、後約通相釋，以此五障地前即容對治，故地地用之。由上已配七地，故依遠公先配八地已上。然此五障亦虛亦實，謂有此障者不得五種功德，名為實障；已登地者實無此障，假立顯得，名之為虛。五中，前二是其解障、次二行障、後一用障。今初，解障。疏「不能破邪論障即是所治」者，乖理之言名曰邪論。不堪以正摧邪，稱曰不能。此一段具有《瑜伽》十五釋，因明中論有七例，頌云「論體、論處所、論據、論莊嚴、論負、論出離、論多所作法。」第一論體，有六：一言論、二尚論、三諍論、四毀謗論、五順正論、六教道論。一言論者，謂一切言說言音言辭，是名言論。二尚論者，謂諸世間隨所應聞所有言論。下取意略引。三諍論，謂或依諸欲所起，自他所攝諸欲更相侵奪等（云云）；或因惡行所起，自身惡行他相譏毀等（云云）；或依諸見所起（云云）。四毀謗論者，謂懷憤發者，以染污心振發威勢，更相擯毀所有言論（云云）。五順正論者，謂於善說法律中，為諸有情宣說正法（云云），隨順正行、隨順解故。六教道論者，謂教修習增上心學、增上慧學、增上戒學等（云云）。最後二論是真實，能引義利，所應修習。中間二論，能引無義，故應遠離。初之二論，應分別之。第二論處所，有六：一於王家、二於執理家、三於大眾中、四於賢哲前、五於解法義沙門婆羅門前、六於樂法義者前。第三論所據者，據即依義。所依有十，謂所成立義有二：一自性、二差別。自性，謂有立為有、無立為無。差別，謂有常無常等。能成立法有八：一立宗、二辨因、三引喻、四同類、五異類、六現量、七比量、八正教（云云）。同類謂隨所立法，望餘展轉，少分相似（云云）。異類望餘，少分不相似。現量有三：一非不現見、二非已思應思、三非錯亂境（云云）。此下取意釋。謂初如眼見等。二如良醫授藥，色香味足，有大勢力，纔取便成取所依止。病若未愈，名為應思；其病若愈，名為已思。亦如瑜伽師作地水火等觀，建立境界取之所依。三非錯亂者，謂想亂數亂等（云云）。上總謂有世間現量。有出世間現量，謂出世智所行境。七比量者，謂與思擇俱已思應思所有境界。此復有五：一相比量，如見煙，比知有火等（云云）。二體比量，謂現見彼自體性，比類彼物不現見體，如以現比過未等。又如飲食衣服等，現見一分得失之相，比知一切等（云云）。三業比量，謂以作用比業所依，如見遠物無有動搖，鳥居其上，比知机等。唯聞哮吼，比知師子等（云云）。四法比量，謂以相隣相屬之法，比餘相隣相屬之法。如屬無常，比知有苦。以屬苦故，比空無我（云云）。五因果比量，謂以因果展轉相比。如見有行，比至餘方。見至餘方，比先有行。見善作業，比知當有大富等（云云）。八正教量者，一切智所說言教。此復三種：一不違聖言、二能治雜染、三不違法相（云云）。已說論據。第四論莊嚴者，略有五種：一善自他宗、二語具圓滿、三無畏、四敦肅、五應供。語具圓滿，謂凡有所說皆以其聲，不以非聲。聲者具五德：一不鄙陋、二不輕易、三雄朗、四相應、五義善。相應者，謂前後法義相符（云云）。無畏，可知。敦肅者，謂如有一人待時方說而不嚵速，是名敦肅。應供者，謂如有一人為性調善不惱於他，乃至言詞柔軟如對善友（云云）。第五論墮負者，謂有三種：一捨言、二言屈、三言過。捨言者取意，謂辭謝對論者，言我不善論等。二言屈者，為對論者之所屈伏、或託餘事方便而退、或引外言、或現憤發、或默然等（云云）。言過者，謂雜亂麁獷、不辯了、無限量、非義相應、不以時、不決定、不顯了、不相續等（云云）。第六論出離者，先應以彼三種觀察論端，方興言論、或不與論，名論出離。謂一觀察得失、二觀察時眾、三觀察善巧及不善巧。觀得失者，謂我立論，無自損、損他、俱損等耶（云云）。觀時眾，有僻執耶、有正見耶等。觀善巧不善巧者，謂自觀我於論處論據等為善不善等（云云）。第七論多所作法，有三種：一善自他宗、二勇猛無畏、三辯才無竭。由有此三能善酬答，故名多所作法耳。釋曰：上所引《瑜伽》略其大綱，廣說如彼。但觀所引論文，疏文居然易了。今更略釋：一隨所住處等者，即善於他宗。下次第顯說，兼善自宗。然經云隨所住處，亦兼論處所，而文正在執著之處，故次便云次第顯說等。疏「以宗因喻現比教量，顯己正義隨病治之，上皆論所據」者，顯己正義，即所據中所成二義自性差別，此二即是己宗能成。入中，文但有六，闕同類異類，以此二但約所立，與餘有少同異，故是喻及宗中攝之。言隨病治之者，以所執非一故。疏「辯才即論體」者，流於聽表曰辯，巧應物心曰才。即是言論宣說教道，順正理故。疏「亦論莊嚴」者，標，下出莊嚴。莊嚴有五，無畏一種，前句已有；善自他宗，後所作法中兼明。此但有三：一語具圓滿。二順言者，即是應供，謂不惱於他，言辭柔軟，故曰順言。三敦肅，可知。疏「又上皆論多所作法」者，此標，謂總收上二門，一句以成所作法。「一善自」下，列。言「配文可知」者，下二可知。善自他宗，即隨所著處，即善他宗。次第顯說，即善自宗。疏「謂善觀察得失」等者，等取餘二，謂時眾及善巧不善巧。從「由具上諸義」下，即仍前五例釋不墮負，謂有體、有據、有嚴、有作，既出離有能，何得墮負？疏「由破此障得入八地」者，謂七地中猶有此障不入，八地破故得入。下四句例然。

Regarding the commentary's statement, "Fifth, the beginning and end of the path of cultivation," and so forth: the meaning of the path of cultivation has already appeared in the section on entry. Regarding the commentary's citation of the treatise, "The cognitive power of supramundane cognition": "supramundane cognition" is fundamental cognition. The repetition of the word "cognition" refers to subsequent cognition. From "By means of the subsequent [cognition]" onward, the commentary's explanation is clear. Regarding the commentary's statement, "The above is allocated to the span from the second to the seventh ground": this is because the completion of effortful practice and the completion of two asaṃkhyeya [kalpas] form one category. The first ground has two paths of seeing; what follows is the path of cultivation. Temporarily dividing by ground, seeing belongs to the first ground, which is why it is spoken of as beginning from the second. Regarding the commentary's statement, "Allocated to entering the eighth ground up to the ground of Buddhahood": in the treatise, however, it merely says, "At this point the bodhisattva has five obstacles with regard to bodhi," without matching them to grounds; matching them was Master Yuan's idea. Yet he did not posit equal awakening, treating the overcoming of the two obstacles as taking place within the ground of Buddhahood itself. Furthermore, he said that they are allocated to being in the eighth ground up to the ground of Buddhahood; thus, taking the final phrase to be the position of Buddhahood contradicts the statement below that there is no exhaustion of Buddhas. Therefore, the commentary states "Allocated to entering the eighth ground" and so on, so that it is precisely at equal awakening that one severs the fifth obstacle and is about to enter the ground of Buddhahood, whereby there is as yet no exhaustion of Buddhas. However, the text of the commentary has two parts: first, explaining by allocating to grounds; second, explaining according to the general characteristic. Because these five obstacles may be counteracted even before the grounds, they are applied ground by ground. Since the preceding part had already matched up to the seventh ground, it follows Master Yuan in first matching the eighth ground and above. Yet these five obstacles are both nominal and real: that is, those who have these obstacles do not obtain the five kinds of merit, which is called a real obstacle; for those who have already ascended the grounds there are in reality no such obstacles, and they are provisionally posited to reveal attainment, which is called nominal. Among the five, the first two are obstacles of understanding, the next two are obstacles of practice, and the last one is an obstacle of function. Now, the first is the obstacle of understanding. Regarding the commentary's statement, "The inability to refute false treatises is the obstacle that is to be counteracted": words that contravene principle are called "false treatises." Being unable to demolish the false with the correct is called "inability." This section fully contains the fifteen explanations of the Yogācāra[-bhūmi]. In hetuvidyā, treatises have seven paradigms; the verse says: "The essence of a treatise, the place of a treatise, the basis of a treatise, the adornment of a treatise, defeat in a treatise, departure from a treatise, and practices that accomplish much in a treatise." First, the essence of a treatise has six kinds: 1. ordinary discourse; 2. esteemed discourse; 3. contentious discourse; 4. slanderous discourse; 5. discourse conforming to correctness; 6. discourse teaching the path. 1. Ordinary discourse: all speech, sounds, and verbal expressions are called ordinary discourse. 2. Esteemed discourse: all discourse in the worldly sphere that accords with what should be heard. Below, the meaning is extracted and briefly cited. 3. Contentious discourse: that which arises based on desires—the mutual encroachment upon desires grasped by oneself and others, and so forth; or that which arises due to evil deeds—ridiculing and condemning the evil deeds of one's own or another's person, and so forth; or that which arises based on various views, and so forth. 4. Slanderous discourse: those who harbor indignation, raising power with a defiled mind to mutually reject and revile one another in all discourse, and so forth. 5. Discourse conforming to correctness: expounding the true Dharma for sentient beings within the well-spoken Dharma and Vinaya, and so forth, because it accords with correct practice and accords with understanding. 6. Discourse teaching the path: teaching the cultivation of the training in higher mind, the training in higher wisdom, the training in higher morality, and so forth. The final two treatises are real, able to lead to benefit, and should be cultivated. The middle two treatises lead to what is unbeneficial and therefore should be avoided. The first two treatises should be distinguished. Second, the place of a treatise has six: 1. in a royal house; 2. in the house of an arbiter of principle; 3. among a great assembly; 4. before wise and virtuous people; 5. before śramaṇas and brāhmaṇas who understand the meaning of the Dharma; 6. before those who delight in the meaning of the Dharma. Third, that on which a treatise is based: "based" has the sense of relying upon. What is relied upon has ten aspects: that is, the thesis to be established has two aspects: 1. self-nature; 2. distinction. "Self-nature" means establishing existence as existent and non-existence as non-existent. "Distinction" means permanent, impermanent, and so forth. The factors capable of establishing it are eight: 1. stating the proposition (pratijñā); 2. discerning the reason (hetu); 3. citing an example (dṛṣṭānta); 4. homogeneous (sādharmya); 5. heterogeneous (vaidharmya); 6. direct perception (pratyakṣa); 7. inference (anumāna); 8. correct scriptural testimony (āgama), and so forth. "Homogeneous" means that according to the factor being established, in comparison with others sequentially, there is a partial similarity, and so forth. "Heterogeneous" means that in comparison with others, there is a partial dissimilarity. Direct perception has three kinds: 1. not not directly seen; 2. not already thought or to be thought; 3. not a confused object, and so forth. Below, the meaning is extracted and explained: that is, the first is like seeing with the eyes, etc. The second is like a good physician administering medicine, complete in color, fragrance, and taste, possessing great potency—as soon as it is taken, it becomes that on which grasping relies. If the illness is not yet cured, it is called "to be thought"; if the illness is cured, it is called "already thought." It is also like a yogin cultivating the contemplation of earth, water, fire, etc., establishing the realm as that on which grasping relies. The third, "not confused," means confusion of ideation, confusion of calculation, and so forth. The above collectively refers to worldly direct perception. There is also supramundane direct perception, which refers to the objective sphere engaged by supramundane cognition. Seventh, inference refers to all objective spheres accompanied by analytical thinking, whether already thought or to be thought. This again has five kinds: 1. inference from characteristics: as seeing smoke and inferring that there is fire, and so forth. 2. inference from essence: directly seeing that entity's self-nature and inferring that thing's unperceived essence, as using the present to infer the past and future, etc. Furthermore, as with food, drink, clothing, etc., directly seeing a portion of their qualities and defects, and inferring all of them, and so forth. 3. inference from activity: using function to infer that on which an action relies, as seeing a distant object without movement, with a bird resting upon it, and inferring it to be a post, etc.; hearing only a roar, and inferring it to be a lion, and so forth. 4. inference from Dharma: using mutually adjacent and connected phenomena to infer other mutually adjacent and connected phenomena; as connected to impermanence, inferring that there is suffering; because it is connected to suffering, inferring emptiness and non-self, and so forth. 5. inference from cause and effect: sequentially comparing cause and effect with each other; as seeing someone walking, inferring their arrival elsewhere; seeing them arrive elsewhere, inferring prior walking; seeing good deeds performed, inferring that there will be great wealth in the future, and so forth. Eighth, valid scriptural testimony: the teachings spoken by the Omniscient One. This again has three kinds: 1. not contradicting the words of the noble ones; 2. able to counteract defilements; 3. not contradicting the characteristics of phenomena, and so forth. The basis of a treatise has now been explained. Fourth, the adornments of a treatise briefly have five kinds: 1. skill in one's own and others' tenets; 2. perfection of vocal equipment; 3. fearlessness; 4. composure and gravity; 5. worthiness of respect. "Perfection of vocal equipment" means that whatever is spoken is done with proper voice, not with improper voice. A proper voice is endowed with five virtues: 1. not vulgar; 2. not frivolous; 3. forceful and clear; 4. coherent; 5. good in meaning. "Coherent" means that earlier and later doctrines and meanings correspond with each other, and so forth. "Fearlessness" is understandable. "Composure and gravity" means, for example, a person who waits for the proper time before speaking without being rash or hasty; this is called composure and gravity. "Worthiness of respect" means, for example, a person whose nature is gentle and good, not tormenting others, up to their words being soft and gentle, as if facing a good friend, and so forth. Fifth, falling into defeat in a treatise has three kinds: 1. relinquishing one's words; 2. being refuted in one's words; 3. faults of speech. "Relinquishing one's words," taking the sense, means apologizing to the opponent, saying, "I am not skilled in debate," etc. Second, "being refuted in one's words": being overcome by the opponent, or withdrawing under the pretext of other matters, or introducing irrelevant speech, or displaying anger, or falling silent, and so forth. "Faults of speech" refers to being disordered and coarse, indistinct, boundless, not corresponding to meaning, untimely, inconclusive, unclear, discontinuous, and so forth. Sixth, departure from a treatise: one should first examine the outset of a treatise with those three kinds [of observation] before initiating discourse, or choosing not to debate with them; this is called departure from a treatise. That is: 1. examining gain and loss; 2. examining the assembly of that time; 3. examining skillfulness and unskillfulness. "Examining gain and loss" means: will my advancing a treatise be free from self-harm, harming others, harming both, and so forth? "Examining the assembly of that time": are there perverse attachments, or are there correct views, etc.? "Examining skillfulness and unskillfulness" means observing oneself: am I skilled or unskilled regarding the place of the treatise, the bases of the treatise, and so forth? Seventh, practices that accomplish much in a treatise are of three kinds: 1. skill in one's own and others' tenets; 2. heroic fearlessness; 3. inexhaustible eloquence. Because of having these three, one can skillfully respond; therefore they are called "practices that accomplish much." Explanation: The passages cited above from the Yogācāra[-bhūmi] abbreviate its main outline; its detailed exposition is as found there. Merely looking at the cited text of the treatise, the text of the commentary is clearly easy to understand. Now I shall explain it further in brief: 1. "According to whatever place they abide in," and so forth, refers to being skilled in the tenets of others. Below, it expounds in sequence, simultaneously covering skill in one's own tenets. However, when the sūtra says "according to whatever place they abide in," it also encompasses the place of the treatise, yet the text is directly referring to the points of attachment; hence it immediately says next, "expounds in sequence," and so forth. Regarding the commentary's statement, "Using proposition, reason, example, direct perception, inference, and scriptural testimony to reveal one's own correct principle and treat [delusions] according to the disease—the above are all the bases of a treatise": "revealing one's own correct principle" refers to the two meanings to be established among the bases: self-nature and distinction; these two are precisely what is established by one's own tenets. In the section on entry, the text mentions only six, lacking the homogeneous and the heterogeneous, because these two only concern what is established having minor commonalities or differences with others, and are therefore subsumed under the example and the proposition. The statement "treat according to the disease" is because attachments are not just one. Regarding the commentary's statement, "Eloquence is the essence of a treatise": flowing forth to the ears is called eloquence of expression (bian); skillfully responding to the minds of beings is called talent of discernment (cai). This is precisely ordinary discourse, teaching the path, because it accords with correct principle. Regarding the commentary's statement, "It is also the adornment of a treatise": this introduces it; below, the adornments are set forth. The adornments are five: fearlessness, as one kind, is already in the preceding phrase; skill in one's own and others' tenets is simultaneously clarified later under "practices that accomplish much." Here there are only three: 1. perfection of vocal equipment. 2. "Accompanying speech" is worthiness of respect, meaning not tormenting others, with soft and gentle words; hence it is called accompanying speech. 3. Composure and gravity is understandable. Regarding the commentary's statement, "Furthermore, the above are all practices that accomplish much in a treatise": this is the introductory marker, meaning it collectively gathers the above two gates into a single phrase to form the practices that accomplish much. From "1. Skill in one's own..." downward, they are listed. The statement "matching with the text is understandable" means that the latter two are understandable. Skill in one's own and others' tenets: "according to the points of attachment" is skill in others' tenets; "expounding in sequence" is skill in one's own tenets. Regarding the commentary's statement, "That is, skillfully examining gain and loss," and so forth: "and so forth" encompasses the remaining two, namely the assembly of that time and skillfulness and unskillfulness. From "Because of being endowed with the above meanings" downward, it continues using the preceding five paradigms to explain not falling into defeat: namely, having essence, having basis, having adornment, having accomplishment; since departure is competent, how could one fall into defeat? Regarding the commentary's statement, "By overcoming this obstacle, one attains entry into the eighth ground": this means that while still having this obstacle in the seventh ground one does not enter, but by overcoming it in the eighth ground one attains entry. The four phrases below follow this same pattern.