大方廣佛華嚴經隨疏演義鈔 55.22

55.22

第三歎眾堪聞請中，疏「此復歎」下，生起歎意。先問言此復歎者，以前怪默騰疑請中已有四偈歎眾請竟，今何重歎？從「由聞上言證信」下，釋重歎意。謂前歎眾不因止生，今歎因前法主止生，故得復歎。疏「一善潔思念即欲淨」等者，此之五淨，前二聞慧、三四思慧、五是修慧。欲淨是求法心，樂法稱欲，隨所念阿含得方便念覺淨，即是論文。從「謂得方便」下，疏釋論文。上言隨所念者，所念非一故。得方便念覺，是能念心。念是欲念，覺是思覺，疏家但釋得方便言。然方便乃有二意：一以念覺與聞慧為由、二者不取念相，今疏但出深意耳。疏「三業敬順起求法行」者，起行攝法，故名為求。但令三業修行順法，即名求耳。疏「生得淨」，論當第四，今以論就經耳。「益眾生處」，即是上上勝生。「悲智勝念」，即是思心。此順論文。若遠公意云：論文語倒，合云得生淨。生是所求勝生，得是思慧，集於勝念。亦是一理。疏「即受持淨」，論當第三。持即思慧，憶持不忘。經言近佛，論言受持，義豈為同？故疏出意云：近佛意在受持法故。然論經約由見多佛受持法故，常得勝生，故受持第三。今經約由得勝生故，生生見佛受持妙法，故受持第四而同思慧。疏「離著善根」者，欲入證時，先須修行離著之行十二頭陀，皆為捨著故。疏「得淨現智善決定故」者，上皆論文。「謂真見道」下，疏釋。於中有二：先別配現智善決定、後「亦可」下通配二句。前中以現智二字配真見道，即六現觀中第四現觀智，諦現觀名為現智。疏「相見道中」下，以善決定字配相見道。言「後得智」者，然三心見道，有配根本智、有配後得。彼論以其後義為正，故今疏中名相見道，是以三心及十六心皆配後得。言「審觀理智」者，三心見道悉皆緣理，十六心見道八觀真如、八觀正智，故知相見道通緣理智。疏「亦可俱通」等者，通配二句，但前所不通。謂前相見道不名現智，今亦得名，以論亦名為現觀故。三心見道亦是第四現觀少分所攝，是觀非安立，後得無分別智故。十六心見道，即是第五現觀所攝。疏「真見道中決理無惑」者，上真見道但名現觀，不名善決定。今亦名決，親證真如，於理決定故。疏「皆破無明云捨離癡惑」者，以上二釋會釋經文。上但釋論現智善決定言，今此所明二種見道皆破無明，是故經云捨離癡惑。謂真見道正能破於迷理無明，故云捨離癡也。相見道中是後得智，無力能破迷理無明，而亦能破迷事無明，謂所知障，故云離惑。故下剛藏牒此文云「雖此眾集善潔思念，捨離愚癡及以疑惑。」明知癡惑二字義殊。上言六現觀者，即《唯識》第九釋二見道，後云「此二見道，與六現觀相攝。云何六現觀者？一思現觀，謂上品喜受相應思所成慧。此能觀察諸法共相，引生煖等加行道中觀察諸法，此用最猛，偏立現觀。煖等不能廣分別法，又未證理，故非現觀。」彼疏意云：思有三品，上揀餘二，劣故非也。喜受相應，揀於捨受，此明利故。共相，即是無常苦等。能引煖等者，思生修故。雖未證理，而觀於法勝於煖等，用最猛故，偏立現觀。煖等近見境界微略，又未證理，故非現觀。論「二信現觀，謂緣三寶世出世間決定淨信。此助現觀令不退轉，立現觀名。」釋云：信亦上品，通漏無漏，現觀是慧，故信為助。論「三戒現觀，謂無漏戒，除破戒垢，令觀增明，亦名現觀。」釋云：即道共戒。論「四現觀智諦現觀，謂一切種。緣非安立根本後得無分別智。」釋云：謂在何位但緣非安立？即通二智皆是此攝，故言一切種。《大論》七十五說三心見道是此現觀。故知亦是後得智攝。即見道修道之二智也。不取無學之二智者，與究竟現觀不殊別故。論「五現觀邊智諦現觀。謂現觀智諦現觀之後，諸緣安立世出世智。」釋曰：謂緣安立十諦等後所得智。然通有漏無漏一切見修道緣安立諦智。《大論》七十一等說「緣安立諦境慧是此自性」故。論「六究竟現觀，謂盡智等究竟位智。」釋云：即無學道後，盡智無生智等而為自性。論「此真見道攝彼第四現觀少分，此相見道攝彼第四第五現觀少分，彼第二第三雖此俱起而非自性故不相攝。」釋曰：第四觀緣非安立根本智，即真見道攝。緣非安立後得，即三心相見道攝。第五觀緣安立諦故，十六心相見道攝。而通修道，故云少分。論云「菩薩得此二見道時，生如來家，住極喜地，善達法界，得諸平等，常生諸佛大集會中，於多百門已得自在，自知不久證大菩提，能盡未來利樂一切。」釋曰：諸平等者，《攝論》第六得三平等，謂一切眾生、一切菩薩、一切如來。上皆《唯識論》文。上疏已引意釋，但觀論文，居然可知。故二見道皆是第四現觀，謂緣非安立根本，即真見道；緣非安立後得，即三心相見道；十六心緣安立世出世智故，是第五現觀。

Regarding the third [part], praising the assembly's capability to hear the request, the commentary states from "This further praises..." downward to explain the intention behind the praise. First, asking why it says "this further praises": previously, in the request that wondered at the silence and voiced doubts, there were already four verses praising the assembly's request; why repeat the praise now? From "Because of hearing the above words, realizing faith..." downward, it explains the intention behind the repeated praise: the former praise of the assembly did not arise due to stopping [the discourse], whereas now the praise arises due to the Dharma Lord having previously stopped [the discourse]; thus it is praised again. The commentary states: "1. 'Pure and clear in thought' is purity of desire," and so forth: among these five purities, the first two are the wisdom of hearing, the third and fourth are the wisdom of reflection, and the fifth is the wisdom of cultivation. Purity of desire is the mind that seeks the Dharma; delighting in the Dharma is called desire. "Accordant with the āgamas that one contemplates, obtaining skillful contemplation and awakening purity" is the text of the treatise. From "obtaining skillful means" downward, the commentary interprets the text of the treatise. What was said above about "accordant with what one contemplates" means that what is contemplated is not singular. Obtaining skillful contemplation and awakening refers to the mind capable of contemplating: contemplation is desiring contemplation, and awakening is reflective awakening. The commentator only explains the expression "obtaining skillful means." However, "skillful means" has two meanings: first, contemplation and awakening serve as the reason for the wisdom of hearing; second, not grasping onto the characteristics of contemplation. The present commentary only brings forth the profound meaning. The commentary states: "Respectful and compliant in the three karmas, giving rise to practice that seeks the Dharma": giving rise to practice to gather the Dharma is therefore called "seeking"; merely causing the cultivation of the three karmas to accord with the Dharma is termed "seeking." The commentary states: "'Purity of acquired birth' corresponds to the fourth in the treatise; here the treatise is brought to match the sūtra." "Where sentient beings are benefited" refers to the highest, superior births. "The superior contemplation of compassion and wisdom" refers to the reflective mind. This accords with the text of the treatise. If according to Master Huiyuan's meaning: the wording of the treatise is inverted and should say "purity of obtained birth"—"birth" being the superior birth sought, and "obtained" being the wisdom of reflection that amasses superior thoughts. This is also a valid interpretation. The commentary states: "'Namely, purity of reception and retention' corresponds to the third in the treatise." Retention is the wisdom of reflection, keeping in mind and not forgetting. The sūtra speaks of "drawing near to Buddhas," while the treatise speaks of "receiving and retaining"; how could their meanings be the same? Hence the commentary clarifies the intention, stating: the intent of drawing near to Buddhas lies in receiving and retaining the Dharma. However, the treatise's sūtra text considers that by seeing many Buddhas and receiving and retaining the Dharma, one constantly attains superior births, and therefore reception and retention is third. The present sūtra considers that because one obtains superior births, one sees Buddhas and receives and retains the sublime Dharma life after life, and therefore reception and retention is fourth, yet both belong to the wisdom of reflection. The commentary states: "'Roots of goodness detached from clinging': when wishing to enter realization, one must first cultivate the practices detached from clinging—the twelve dhūtas—all of which are for relinquishing clinging." The commentary states: "'Because of obtaining pure immediate cognition and excellent determination'—all above is the text of the treatise." From "meaning the true path of seeing" downward, the commentary interprets it. Therein are two parts: first, separately correlating "immediate cognition" and "excellent determination"; later, from "it may also..." downward, universally correlating both phrases. In the former, the two characters "immediate cognition" are correlated with the true path of seeing, which is the fourth, "immediate cognition wisdom on the truths" (satya-abhisamaya-jñāna), among the six clear observations (abhisamaya); clear observation of the truths is called immediate cognition. The commentary states, from "in the semblance path of seeing" downward, that the characters "excellent determination" are correlated with the semblance path of seeing. In speaking of "subsequently attained cognition": regarding the three-mind path of seeing, some correlate it with the fundamental cognition, while others correlate it with the subsequently attained cognition. That treatise takes the latter meaning as correct; therefore, in the present commentary it is named the semblance path of seeing, whereby the three minds and the sixteen minds are all correlated with the subsequently attained cognition. In speaking of "closely observing the principle and cognition": the three-mind path of seeing all takes the principle as its object; the sixteen-mind path of seeing contemplates tathatā in eight [minds] and contemplates correct cognition in eight [minds]; thus we know that the semblance path of seeing universally takes both principle and cognition as objects. The commentary states: "It may also universally apply...", and so forth, universally correlating both phrases, which previously was not permitted. That is to say, previously the semblance path of seeing was not called immediate cognition, but now it also receives this name because the treatise also terms it clear observation. The three-mind path of seeing is also subsumed under a portion of the fourth clear observation, because it observes the non-conceptually established via non-conceptual subsequently attained cognition. The sixteen-mind path of seeing is subsumed under the fifth clear observation. The commentary states: "'In the true path of seeing, determining the principle without confusion': above, the true path of seeing was only named clear observation, not excellent determination. Now it is also named 'determination' because it directly realizes tathatā and is definitive with regard to the principle." The commentary states: "'Both breaking through ignorance is called relinquishing delusion and doubt' matches and interprets the sūtra text with the above two explanations." Above, it only interpreted the treatise's words "immediate cognition and excellent determination"; here, what is clarified is that both kinds of the path of seeing break through ignorance, and therefore the sūtra says "relinquishing delusion and doubt." That is to say, the true path of seeing is directly capable of breaking through ignorance that confuses the principle, and hence it is called "relinquishing delusion." In the semblance path of seeing, it is the subsequently attained cognition, which lacks the power to break through ignorance that confuses the principle, yet can break through ignorance that confuses phenomena—namely, cognitive obscurations—and hence it is called "leaving doubt." Therefore, below Vajragarbha takes up this text, saying: 'Although this gathered assembly is pure and clear in thought, relinquishing foolish delusion as well as doubt.' One clearly knows that the two characters 'delusion' and 'doubt' differ in meaning. What was mentioned above as the six clear observations: in the ninth fascicle of the Vijñaptimātratāsiddhi, after explaining the two paths of seeing, it states: 'These two paths of seeing are subsumed within the six clear observations. What are the six clear observations? 1. Clear observation through reflection, which is the wisdom arisen from reflection associated with the superior degree of joy sensation. This is able to observe the common characteristics of all dharmas, inducing the observation of all dharmas in the path of preparation such as heat, etc. Its function being the fiercest, it is specifically established as clear observation. Heat and so forth cannot extensively distinguish dharmas, nor have they realized the principle; thus they are not clear observation.' That commentary's intent states: reflection has three degrees, and the superior excludes the other two, which are inferior and therefore not it. Associated with joy sensation excludes equanimity sensation, because this is sharp and clear. Common characteristics are impermanence, suffering, and so forth. That it can induce heat and so forth is because reflection generates cultivation. Although it has not yet realized the principle, its observation of dharmas is superior to heat and so forth, and its function being the fiercest, it is specifically established as clear observation. Heat and so forth see the objective spheres only marginally and briefly, and have not yet realized the principle; thus they are not clear observation. The treatise states: '2. Clear observation through faith, which refers to definitive pure faith focused on the Three Jewels, both worldly and transworldly. This assists clear observation so that it does not regress; hence it is established under the name of clear observation.' The commentary states: faith is also of the superior degree, penetrating the contaminated and uncontaminated; since clear observation is wisdom, faith serves as an aid. The treatise states: '3. Clear observation through discipline, which refers to uncontaminated discipline that removes the defilement of broken precepts and makes observation brighter; it is also named clear observation.' The commentary states: this is discipline concurrent with the path. The treatise states: '4. Clear observation of the truths through clear-observing cognition, which refers to all kinds of non-conceptual cognition—both fundamental and subsequently attained—that take the non-conceptually established as an object.' The commentary states: in whatever stage, as long as it takes the non-conceptually established as an object, both cognitions are subsumed here; hence it says 'all kinds.' Fascicle 75 of the Great Treatise [Yogācārabhūmi] states that the three-mind path of seeing is this clear observation. Thus we know it is also subsumed by subsequently attained cognition. That is, it consists of the two cognitions of the path of seeing and the path of cultivation. It does not take the two cognitions of the stage beyond learning because they are not distinct from the ultimate clear observation. The treatise states: '5. Clear observation of the truths through cognition marginal to clear observation. This refers to the worldly and transworldly cognitions that, following the clear observation of the truths through clear-observing cognition, take the conceptually established as an object.' The commentary states: it refers to the subsequently attained cognition that takes the conceptually established ten truths, etc., as objects. Yet it encompasses all cognitions of the path of seeing and path of cultivation, contaminated and uncontaminated, that take the conceptually established truths as objects. Fascicle 71, etc., of the Great Treatise states that 'the wisdom taking the conceptually established truths as its sphere is its self-nature.' The treatise states: '6. Ultimate clear observation, which refers to the cognition of the ultimate stage, such as the cognition of exhaustion.' The commentary states: namely, following the path beyond learning, it has the cognition of exhaustion, the cognition of non-arising, and so forth as its self-nature. The treatise states: 'This true path of seeing subsumes a portion of that fourth clear observation; this semblance path of seeing subsumes a portion of that fourth and fifth clear observations; although that second and third arise together with these, they are not of their self-nature and thus are not subsumed.' The commentary states: the fourth observation taking the non-conceptually established fundamental cognition as an object is subsumed under the true path of seeing. Taking the non-conceptually established subsequently attained cognition as an object is subsumed under the three-mind semblance path of seeing. Because the fifth observation takes the conceptually established truths as an object, it is subsumed under the sixteen-mind semblance path of seeing. And because it extends to the path of cultivation, it is called a 'portion.' The treatise states: 'When the bodhisattva attains these two paths of seeing, they are born into the Tathāgata's family, dwell in the Ground of Utmost Joy, thoroughly penetrate the dharmadhātu, attain all equalities, are constantly born into the great assemblies of all Buddhas, have already attained mastery over many hundreds of gates, know themselves that before long they will realize great bodhi, and are able to benefit and bring joy to all throughout the future.' The commentary states: 'all equalities' refers to the three equalities attained in the sixth fascicle of the Mahāyānasaṃgraha—namely, all sentient beings, all bodhisattvas, and all Tathāgatas. All the above are the words of the Vijñaptimātratāsiddhi treatise. The commentary above has already cited the meaning to explain it; simply by observing the treatise's text, it is naturally evident. Therefore, both paths of seeing are the fourth clear observation: that which takes the non-conceptually established fundamental [cognition] as object is the true path of seeing; that which takes the non-conceptually established subsequently attained [cognition] as object is the three-mind semblance path of seeing; and because the sixteen minds take the conceptually established worldly and transworldly cognitions as objects, they are the fifth clear observation.