大方廣佛華嚴經隨疏演義鈔 57.33

57.33

疏「別有九種集」下，疏文有三：初別釋；二「然小乘」下，隨難料揀；三「已知總別」下，六相圓融。今初，先科、後釋。釋中，前二皆言「眷屬」者，慧為正道，戒定助道故。疏謂「依聞思彼若明若義」等者，以前之五集明四善根，古來諸德皆云權教似小，擬議立四，華嚴即無。然《華嚴》正約四十二位，文無彰灼。四善根名，論無釋文，義旨含有，是約五位收攝之義。且十地皆有十句加行起十種心，此心未滿猶屬初地，滿成二地。二地加行十心未滿，屬於二地，滿屬三地。下七皆然。未知初地亦起十心，十心已滿即入初地，未滿屬何？例於下九，即在地前。迴向會竟，既非迴向，當屬何人為加行位？理極成矣。又上深種善根之人，《地持》判屬勝解行人，有如是心即入初地。明知未具是地前也。彼依四位明義：初一即勝解行人，始從十信終至地前；餘三即是見、修、究竟，同於《唯識》。又依十二住，亦以地前為第二勝解行住，三即極喜，明知加行勝解行攝。然判地位總有十門，廣如〈十住〉。今約五位，初地加行屬加行攝。況論釋十句，前五約聞思修等，第六方名淨心集者，前為加行，文理更明。雖局初地，而以地前望於地上，即為十地之加行也。故於十地總有三處總集方便，謂初地、八地及與十地。然初地方便復有二種：一收三賢，皆為趣地之遠方便；二者取四加行，為近方便。三賢別會已廣說竟，今為加行，於理無違。復有人言：此中十句唯屬初地，四加行位總屬十地。斯人不曉《唯識論》文云「為入見道復修加行」，明知即是初地加行。故四加行義通於總別，勿復麁心。言四加行者，《唯識》第九，偈云「現前立少物，謂是唯識性，以有所得故，非實住唯識。」論曰「菩薩先於初無數劫，善備福德智慧資糧，順解脫分既圓滿已，為入見道住唯識性。復修加行伏除二取，謂𤏙頂忍世第一法，此四總名順決擇分，順趣真實決擇分故。近見道故立加行名，非前資糧無加行義。」釋曰：決擇是智，即擇法也。決揀疑品、擇揀見品，疑品擇而不決，以猶豫故；見品決而不擇，非正見故。今此具二決擇，即分論𤏙等四法，依四尋思、四如實智初後位立標也。四尋思者，尋思名義。自性差別，假有實無，釋四尋思也。如實遍知此四離識及識非有，名如實智。何故名義？各別尋求名義自性及與差別，即合觀察問也。名義相異，故別尋求；二二相同，故合思察。次論別釋四相文云「依明得定，發下尋思，觀無所取，立為𤏙位。此位中創觀所取名等四法，皆自心變，假施設有，實不可得。初獲慧日，前行相故，立明得名。即此所獲道火前相，故亦名𤏙。」釋曰：明得是定，尋思是慧，故云發也。下發皆然。次論云「依明增定，發上品尋思，觀無所取，立為頂位。謂此位中重觀所取名等四法，皆自心變，假施設有，實不可得。明相轉盛，故名明增。尋思位極，故復名頂。」次論云「依印順定，發下品如實智，於無所取決定印持，無能取中亦順樂忍。既無實境，離能取識，寧有實識離所取境？所取能取相待立故。印順忍時，總立為忍。印前順後，立印順名。忍境識空，故亦名忍。」釋曰：忍有三品，下品名印忍，印所取無故。中品名樂順，樂無能取，順修彼故。上忍名印順，印能取無，順觀彼故。故論云「印順忍時總立名忍，印順俱定名印順定，忍即智也。」次論云「依無間定，發上品如實智，印二取空，立世第一法。謂前上忍唯印能取空，今世第一法二空雙即，從此無間必入見道，故立無間名。異生法中此最勝故，名世第一法。」下論總釋云「如是煖頂，依能取識、觀所取空，下忍起時印境空相；中忍轉位於能取識如境是空，順樂忍可；上忍起位印能取空，立世第一法，雙印空相。皆帶相故，未能證實，故說菩薩此四位中，猶於現前安立少物，謂是唯識真勝義性。以彼空有二相未除帶相，觀心有所得故，非實安住真唯識理。彼相滅已，方實安住。依如是義，故有頌云：菩薩於定位，觀影唯是心。義想既滅除，審觀唯自想。如是住內心，知所取非有，次能取亦無，後觸無所得。」釋曰：此偈初二句煖位，次二句頂位，次二句下忍位，第七句中忍，合前三句為上忍位，其世第一住時促故，此偈略無，末句見位。但觀上來《唯識論》文，四五二集釋然自解。疏「言治諸蔽漏」者，按《唯識論》但是伏位，故次論云「此加行位未遣相縛，於麁重縛亦未能斷，唯能伏除分別二取，違見道故。於俱生者及二隨眠有漏觀心有所得故、有分別故，未全伏除、全未能滅。」釋曰：今約伏故，云「白淨」耳。又上疏言「欲集聞慧及思慧」等者，彼論次云「此位菩薩於安立諦非安立諦俱學觀察，為引當來二種見故、及伏分別二種障故，非安立諦是正所觀，非如二乘唯觀安立。」釋曰：上皆聞思也。又上疏云「定謂四禪」者，彼論次云「菩薩起此煖等善根，雖方便時通諸靜慮，而依第四方得成滿，託最勝依入見道故。唯依欲界善趣身起，餘趣厭心非殊勝故。」次論云「此位亦是解行地攝，未證唯識真勝義故。」釋曰：即順《攝論》唯四位義也。疏「六淨心集即善淨深心」者，上牒名指經。從「以得出世正智」，即是論釋。從「於所緣」下，疏釋經。前加請分皆已廣明。疏「七廣集」者，明護小乘發意曠兼，故名廣心。起心殷重，故名為深。信解大因，求大果故，名為大心。「慈悲現前」，疏釋論名。「謂多行」下，即是論釋。

On the Commentary's text from “There are separately nine kinds of collections” onward: The Commentary's text has three parts: first, a separate explanation; second, from “However, the Hīnayāna” onward, resolving difficulties through distinction; third, from “Having recognized the general and the particular” onward, the complete interfusion of the six characteristics. Now regarding the first, it first outlines and then explains. In the explanation, the first two both speak of “retinue” because wisdom is the primary path, while morality and concentration are the supportive path. When the Commentary states, “Relying on hearing and reflection upon whether those be illumination or meaning,” and so forth, it uses the preceding five collections to clarify the four roots of goodness. Virtuous masters of old all said that the expedient teachings resemble the Hīnayāna in deliberating and establishing four, whereas the Avataṃsaka does not have them. However, the Avataṃsaka properly aligns with forty-two stages; its text does not state them explicitly. For the names of the four roots of goodness, the Treatise has no explanatory text, but the doctrinal import contains them: it is the sense of subsumption according to the five stages. Furthermore, each of the ten grounds has ten phrases of preparatory application to generate ten kinds of mind; before these minds are perfected they still pertain to the first ground, and when perfected they constitute the second ground. When the ten minds of preparatory application on the second ground are not yet perfected, they pertain to the second ground, and when perfected they pertain to the third ground. The lower seven are all likewise. It is not yet known: the first ground also generates ten minds, and when the ten minds are already perfected, one enters the first ground; to what do they pertain when not yet perfected? Drawing an analogy to the lower nine, they are prior to the grounds. The dedication assembly is already concluded; since they are not the dedications, to which persons should they pertain as the stage of preparatory application? The principle is thoroughly established. Moreover, regarding the person who has deeply planted roots of goodness above, the Bodhisattvabhūmi determines that they belong to practitioners of resolute conviction; having such a mind, they immediately enter the first ground. One clearly knows that those who have not yet fulfilled it are prior to the grounds. That [text] explains the doctrine relying on four stages: the first is the practitioner of resolute conviction, beginning from the ten faiths and concluding prior to the grounds; the remaining three are seeing, cultivation, and culmination, identical with the Cheng weishi lun. Again, according to the twelve abodes, it also takes what is prior to the grounds as the second abode of practice of resolute conviction, and the third is the Pramuditā; one clearly knows that preparatory application is subsumed under resolute conviction. However, classifying the positions of stages generally has ten perspectives, as explained at length under the “Ten Abodes”. Now, based on the five stages, the preparatory application of the first ground is subsumed under preparatory application. What is more, in the Treatise's explanation of the ten phrases, the first five are based on hearing, reflection, cultivation, and so on, and only the sixth is named the collection of a pure mind; that what precedes is preparatory application is even more evident in text and principle. Although limited to the first ground, when viewing what is prior to the grounds in relation to what is on the grounds, it constitutes the preparatory application for the ten grounds. Therefore, for the ten grounds there are generally three places where upāya is collectively assembled: the first ground, the eighth ground, and the tenth ground. However, the upāya of the first ground also has two kinds: first, gathering the three grades of the worthy, all serving as distant upāya for approaching the ground; second, taking the four preparatory applications as near upāya. The separate assembly of the three grades of the worthy has already been explained at length; taking them now as preparatory application does not conflict with principle. Furthermore, someone says: “The ten phrases here pertain solely to the first ground, while the stage of the four preparatory applications pertains generally to the ten grounds.” This person does not understand the passage in the Cheng weishi lun which states, “In order to enter the path of seeing, they further cultivate preparatory application”; one clearly knows that this is the preparatory application of the first ground. Therefore, the meaning of the four preparatory applications extends across both the general and the particular; do not be superficial in thought again. Concerning the four preparatory applications: in the ninth fascicle of the Cheng weishi lun, the verse says: “When an object is set up before one / and called the nature of consciousness-only, / because of having something obtained, / one does not truly abide in consciousness-only.” The Treatise says: “The bodhisattva, having first, throughout the first incalculable aeon, well-provided the provisions of merit and wisdom, and having already fulfilled the aids to liberation, in order to enter the path of seeing and abide in the nature of consciousness-only, further cultivates preparatory application to subdue and eliminate the two grasps—namely, Heat, Summit, Patience, and the Supreme Dharma in the World. These four are collectively named the aids to decisive discernment, because they accord with and tend toward the true aids to decisive discernment. Because they are close to the path of seeing, the name ‘preparatory application’ is established, not that the previous provisions lack the meaning of preparatory application.” The commentary says: “Decisive discernment” is wisdom, namely the discernment of phenomena. “Decisive” discriminates against the category of doubt; “discernment” discriminates against the category of views. The category of doubt discerns but does not decide, because of hesitation; the category of views decides but does not discern, because it is not right view. Now, possessing both decisive discernment, it is precisely the division. The Treatise indicates that the four dharmas of Heat and the rest are established based on the initial and subsequent stages of the four investigations and four exact knowledges. As for the four investigations: investigating names, meanings, essential natures, and differences as provisionally existent and substantially non-existent—this explains the four investigations. Exactly and ubiquitously knowing that these four are separate from consciousness and that consciousness is non-existent is called exact knowledge. Why is it that with names and meanings, one separately searches for names, meanings, essential nature, and difference, and then conjointly investigates them? This is asking the question. Because name and meaning are distinct in characteristic, they are searched for separately; because the two pairs are alike, they are conjointly investigated. Next, the Treatise separately explains the four characteristics, the text stating: “Relying on the samādhi of attaining illumination, generating the inferior investigation, contemplating that there is no object grasped, it is established as the stage of Heat. In this stage, one begins to contemplate that the four dharmas—the object grasped, name, and the rest—are all transformations of one's own mind, provisionally established and existent, but substantially unobtainable. Because it is the prior mark of first obtaining the sun of wisdom, the name ‘attaining illumination’ is established. Because this is the prior mark of obtaining the fire of the path, it is also named ‘Heat’.” The commentary says: “Attaining illumination” is samādhi, and “investigation” is wisdom; hence it says “generating.” The generating below is all likewise. Next, the Treatise says: “Relying on the samādhi of increasing illumination, generating the superior investigation, contemplating that there is no object grasped, it is established as the stage of the Summit. That is, in this stage, one again contemplates that the four dharmas—the object grasped, name, and the rest—are all transformations of one's own mind, provisionally established and existent, but substantially unobtainable. Because the mark of illumination becomes more intense, it is named ‘increasing illumination.’ Because the stage of investigation reaches its peak, it is again named ‘Summit’.” Next, the Treatise says: “Relying on the samādhi of affirming and conforming, generating the inferior exact knowledge, decisively affirming and maintaining that there is no object grasped, and also conforming to, delighting in, and tolerating that there is no grasper. Since there is no real objective realm apart from the grasping consciousness, how could there be a real consciousness apart from the grasped objective realm? The grasped and the grasper are established in mutual dependence. At the time of affirming and conforming patience, it is collectively established as Patience. Affirming what precedes and conforming to what succeeds, the name ‘affirming and conforming’ is established. Because one endures the emptiness of realm and consciousness, it is also named ‘Patience’.” The commentary says: Patience has three grades. The inferior grade is named “affirming patience,” because it affirms the non-existence of the grasped. The middle grade is named “delighting and conforming,” because it delights in the non-existence of the grasper and conforms to cultivating that. The superior patience is named “affirming and conforming,” because it affirms the non-existence of the grasper and conforms to contemplating that. Therefore the Treatise says: “At the time of affirming and conforming patience, it is collectively established as the name Patience; the samādhi possessing both affirming and conforming is named the samādhi of affirming and conforming; patience is precisely wisdom.” Next, the Treatise says: “Relying on uninterrupted samādhi, generating the superior exact knowledge, affirming the emptiness of both grasps, it is established as the Supreme Dharma in the World. That is, the preceding superior patience only affirmed the emptiness of the grasper; now, the Supreme Dharma in the World realizes both emptinesses simultaneously. From this, without interruption, one is certain to enter the path of seeing; hence the name ‘uninterrupted’ is established. Because among the phenomena of sentient beings this is the most supreme, it is named the ‘Supreme Dharma in the World’.” Below, the Treatise explains generally: “Thus Heat and Summit, relying on the grasping consciousness, contemplate the emptiness of the grasped; when inferior patience arises, it affirms the mark of the realm's emptiness; the stage of transition to middle patience is toward the grasping consciousness as the realm being empty, conforming to, delighting in, and tolerating it; the stage when superior patience arises affirms the emptiness of the grasper; the Supreme Dharma in the World is established, affirming both marks of emptiness. Because they all still bear characteristics and have not yet been able to realize the real, therefore it is said that in these four stages the bodhisattva still sets up a slight object before them, calling it the true ultimate nature of consciousness-only. Because those two marks of emptiness and existence have not yet been removed, bearing marks, the contemplating mind has something obtained; therefore they do not truly abide in the true principle of consciousness-only. Only when those marks are extinguished do they truly abide. Relying on such an import, there is a verse: ‘The bodhisattva in the stage of concentration / contemplates that images are only mind. / When the notion of objective meaning is already eliminated, / one carefully contemplates it as only one’s own thought. / Thus abiding in the internal mind, / one knows that the grasped is non-existent; / next, the grasper is also without existence; / later, one contacts that which is unobtainable.’” The commentary says: The first two lines of this verse are the stage of Heat; the next two lines are the stage of the Summit; the next two lines are the stage of inferior patience; the seventh line is middle patience; combining the preceding three lines is the stage of superior patience. Because the duration of the Supreme Dharma in the World is so brief, this verse omits it; the final line is the stage of seeing. Simply by observing the above text of the Cheng weishi lun, the fourth and fifth collections are naturally resolved and understood. When the Commentary states “curing various blockages and defilements,” according to the Cheng weishi lun it is merely a stage of suppression. Therefore the Treatise next says: “This stage of preparatory application has not yet dispelled the bondage of marks, nor has it been able to sever the bondage of coarse heavy impurities; it is only able to subdue and eliminate the two conceptual grasps, because they contradict the path of seeing. Toward innate ones and the two dormant tendencies, because the defiled contemplating mind has something obtained and has discrimination, it has not completely subdued them, nor has it been able to extinguish them entirely.” The commentary says: Now in terms of suppression, it merely says “pure.” Furthermore, when the above Commentary states “desiring to assemble wisdom from hearing and wisdom from reflection,” and so forth, that Treatise next says: “The bodhisattva in this stage studies and contemplates both established truths and unestablished truths, in order to induce the future two kinds of views and to subdue the two kinds of conceptual obscurations. The unestablished truth is the primary object of contemplation; it is not like the two vehicles who only contemplate what is established.” The commentary says: The above are all hearing and reflection. Furthermore, when the above Commentary states “concentration refers to the four dhyānas,” that Treatise next says: “When the bodhisattva gives rise to these roots of goodness such as Heat, although at the time of upāya it applies across all dhyānas, it is only based on the fourth that they reach fulfillment, because relying on the most supreme support one enters the path of seeing. They arise only relying on bodies of the good destinies in the desire realm, because the aversion of other destinies is not superior.” The Treatise next says: “This stage is also subsumed under the ground of resolute practice, because one has not yet realized the true ultimate nature of consciousness-only.” The commentary says: This conforms to the meaning of only four stages in the Mahāyānasaṃgraha. When the Commentary states, “The sixth, the collection of a pure mind, is the good and pure deep mind,” above, it cited the name to point to the sūtra. From “because of having obtained transmundane correct wisdom,” this is the Treatise’s explanation. From “toward the object of focus” onward, the Commentary explains the sūtra. The preceding section on requesting addition has already clarified this extensively. When the Commentary states “The seventh, the broad collection,” it explains that protecting the small vehicle, the intention generated is vast and comprehensive; hence it is named the broad mind. Giving rise to the mind with deep earnestness, it is named the deep mind. Believing in and resolving on the great cause to seek the great fruit, it is named the great mind. “Compassion appears before one” is the Commentary explaining the Treatise’s name. From “meaning practicing much” onward is the Treatise’s explanation.