大方廣佛華嚴經隨疏演義鈔 57.5

57.5

疏「謂轉無常依」下，以論意釋。然《唯識》中轉依有四。「一能轉道，此復有二：一能伏道，謂伏二障隨眠勢力，不令引起二障現行，此通有漏無漏二道，加行根本後得三智，隨其所應漸頓伏彼。」釋曰：六行伏惑是曰有漏，加行漸伏，根本後得能頓伏故。論曰「二能斷道。謂能永斷二障隨眠，此道定非有漏加行。」釋曰：二道除有漏，三智除加行。論釋除有漏，有二義故。一有漏曾習相執所引，二未泯相故。論釋除加行，云加行趣求所證，所引未成辦故。釋曰：取根本者，根本正能斷惑故。取後得者，後得雖不能斷迷理隨眠，而於安立非安立相，明了現前無倒證故，亦能永斷迷事隨眠。論云「二所轉依，此亦有二：一持種依，謂即本識，由此能持染淨法種，與染淨法俱為所依。聖道轉令捨染得淨，餘依他起雖亦是依，而不持種故此不說。二迷悟依，謂即真如，由此能作迷悟根本，諸染淨法依之得生。聖道轉令捨染得淨，餘雖亦作迷悟法依，而非根本故此不說。三所轉捨，此復有二：一所斷捨，謂二障種，真無間道現在前時障治相違，彼便斷滅永不成就，說之為捨。彼種斷故，不復現行。妄執我法所執我法，不對妄情亦說為捨。由此名捨遍計所執。」釋曰：實我實法自性本無，但對妄情妄似於有。今妄情斷，無境對心，假說此境亦名為斷。由此道理名捨所執。諸有處言斷遍計者，義在於此。論云「二所棄捨，謂除有漏劣無漏種，金剛喻定現在前時，引極圓明純淨本識，非彼依故皆永棄捨。捨彼種已，現有漏法及劣無漏畢竟不生，既永不生亦說為捨。由此名捨生死劣法。」釋曰：餘有漏者，即二障餘有漏善法。劣無漏種者，即十地中所生現行。圓謂圓滿。明謂行相分明，異於菩薩未圓明故。此淨八識，非餘有漏劣無漏依，故皆棄捨。此則總釋下，有二師義。一云：此之有漏及劣無漏，與二障種一時而捨，由二障種有此二故。第二師云：無間道中斷二障種，解脫道中方捨此二。由無間道尚是菩薩，猶有生死有所熏識，未即是佛，是故皆用解脫道捨。論「四所轉得，此復有二：一所顯得，謂大涅槃，雖此本來自性清淨，而由客塵覆令不顯。真聖道生，斷彼障故，令其相顯，得名涅槃。二所生得，謂大菩提。」然論釋涅槃有其四種：一自性清淨、二有餘依、三無餘依、四無住處。論釋菩提亦有四種，即是四智，至〈出現品〉當廣會釋。上所引論，文已略具，今當會疏。然本論釋此文有四段：一反問辯非。論云「可如世間智依世間耶？不也。」二順問彰是。論云「云何依？偈言：出過於三世。」三釋是異非。論云「轉依止，依止常身故，非如無常意識智，依止無常因緣法。」四引經證成。論云「如修多羅中決定說」，上具引論，科釋已竟。疏文之中亦有四節，而有開合，合初二為一、開三為二三。今初，合論前二段，取意略釋，故云「謂轉無常依，云出過三世。」二從「故此微智依常法身」，即論釋是。三「論云非如」下，即論異非。上二開論釋是、異非為二。四釋論引證。三中異非，非即因中。於中二：先牒論、後「此揀未轉依時」下，疏釋論。於中二：先總標、後「無常意識」下解釋。先釋未轉依時、後釋今為所轉依。今初，「持種本識是無常因」者，即《唯識》所轉依中持種依也。以此能持而為因者，親是所熏，成名言種。二「所持染淨種子等是無常緣」者，染淨即有漏善惡業種等故。言「依此因緣起無常意識」者，依種起現行也。此即第八，種現俱為所依，前七轉識等皆為能依。《唯識》約能持種，但取第八為所依，種子等並為能依耳。

The Commentary explains according to the intent of the Śāstra from "Meaning the basis of impermanence is transformed" onwards. However, in *Vijñaptimātratā* there are four aspects of transformation of the basis: "1. The path capable of transforming. This again has two types: First, the path capable of suppression, meaning suppressing the power of the latencies of the two obstructions so as not to allow them to give rise to the active manifestations of the two obstructions. This extends across both the mundane and supramundane paths, as well as the three wisdoms of preparatory, fundamental, and subsequently attained, gradually or suddenly suppressing them as appropriate." Expounding: The six practices suppressing afflictions are called mundane; the preparatory [wisdom] gradually suppresses, while the fundamental and subsequently attained [wisdoms] can suddenly suppress. The treatise says: "Second, the path capable of eradicating. Meaning permanently eradicating the latencies of the two obstructions; this path is definitely not mundane or preparatory." Expounding: Of the two paths, the mundane is excluded; of the three wisdoms, the preparatory is excluded. The treatise explains the exclusion of the mundane due to two reasons: first, because the mundane is induced by habitual grasping to characteristics; second, because characteristics have not yet been eliminated. The treatise explains the exclusion of the preparatory by saying that the preparatory seeks after what is to be realized, and what it induces has not yet been accomplished. Expounding: The fundamental is taken because the fundamental is precisely what is able to eradicate afflictions. The subsequently attained is taken because, although the subsequently attained cannot eradicate the latencies of delusion regarding principle, it has clear and present, non-inverted realization of designated and undesignated characteristics; therefore it can also permanently eradicate the latencies of delusion regarding phenomena. The treatise says: "2. The basis that is transformed. This also has two types: First, the basis holding seeds, meaning the fundamental consciousness. Because of this, it can hold the seeds of defiled and pure phenomena, serving as the basis together with defiled and pure phenomena. The noble path transforms it, causing it to abandon the defiled and attain the pure. Although other dependent phenomena are also bases, they do not hold seeds and therefore are not discussed here. Second, the basis of delusion and awakening, meaning tathatā. Because of this, it can act as the root of delusion and awakening, upon which all defiled and pure phenomena are born. The noble path transforms it, causing it to abandon the defiled and attain the pure. Although others also act as bases for phenomena of delusion and awakening, they are not the root and therefore are not discussed here. 3. That which is abandoned through transformation. This again has two types: First, that which is abandoned through eradication, meaning the seeds of the two obstructions. When the true uninterrupted path is present before one, the obstruction and its antidote are mutually opposed, so those [obstructions] are eradicated and never again accomplished; this is called abandonment. Because their seeds are eradicated, they no longer become active. The grasped self and phenomena of the false grasping to self and phenomena, being without an object facing the deluded mind, are also said to be abandoned. This is called abandoning the conceptually constructed nature." Expounding: The real self and real phenomena are inherently non-existent by nature, but merely appear falsely as existent in relation to the deluded mind. Now that the deluded mind is severed, there is no realm confronting the mind, and metaphorically this realm is also said to be eradicated. According to this principle, it is called abandoning what is grasped. Where texts speak of eradicating the conceptualized, the meaning lies here. The treatise says: "Second, that which is cast off, meaning all mundane seeds and inferior uncontaminated seeds. When the diamond-like samādhi is present, it induces the utterly complete, luminous, purely immaculate fundamental consciousness; because [the consciousness] is not their basis, they are all permanently cast off. Having abandoned those seeds, active mundane phenomena and inferior uncontaminated phenomena will never arise again; since they never arise again, they are also said to be abandoned. This is called abandoning the inferior phenomena of saṃsāra." Expounding: The remaining mundane refers to mundane wholesome phenomena remaining outside the two obstructions. The inferior uncontaminated seeds refer to the active manifestations produced within the ten stages. "Complete" means fulfillment. "Luminous" means the cognitive characteristics are distinct, differing from the bodhisattvas who are not yet completely luminous. This pure eighth consciousness is not the basis for remaining mundane and inferior uncontaminated phenomena; hence they are all cast off. This is the general explanation. Below are the opinions of two masters. One says: These mundane and inferior uncontaminated [seeds] are abandoned simultaneously with the seeds of the two obstructions, because the two exist on account of the seeds of the two obstructions. The second master says: Within the uninterrupted path the seeds of the two obstructions are eradicated; only within the path of liberation are these two cast off. Because within the uninterrupted path one is still a bodhisattva, still possessing saṃsāra and a perfumed consciousness, and is not yet a Buddha; therefore they are both cast off using the path of liberation. The treatise says: "4. That which is attained through transformation. This also has two types: First, that which is attained through revelation, meaning great nirvāṇa. Although this is originally pure by nature, it is obscured by adventitious defilements so that it is not apparent. When the true noble path arises, eradicating those obstructions, it causes its characteristics to become apparent, acquiring the name nirvāṇa. Second, that which is attained through production, meaning great bodhi." However, the treatise explains that nirvāṇa has four kinds: 1. purity of original nature; 2. with remainder of basis; 3. without remainder of basis; 4. non-abiding. The treatise also explains that bodhi has four kinds, which are the four wisdoms, to be extensively harmonized and explained in the "Manifestation Chapter." The treatise cited above is already briefly complete; now we should harmonize it with the Commentary. However, the original Śāstra explains this text in four sections: 1. Rhetorical question discerning what is incorrect. The Śāstra says: "Can it be like mundane wisdom relying on the mundane? No." 2. Direct question revealing what is correct. The Śāstra says: "How does it rely? The verse says: 'Transcending the three times.'" 3. Explaining what is correct and distinguishing what is incorrect. The Śāstra says: "Transformation of the basis relies on the permanent body; therefore it is not like the impermanent wisdom of mental consciousness relying on impermanent causal and conditional phenomena." 4. Citing the sūtra to verify and establish. The Śāstra says: "As definitively stated in the sūtra." The quotation of the Śāstra above is complete, and the thematic analysis and explanation are finished. Within the Commentary text there are also four sections, though with combined and split arrangements: combining the first two into one, and splitting the third into two and three. Now, the first combines the first two sections of the Śāstra, taking their intent for a brief explanation; thus it says: "Meaning transforming the impermanent basis, said to transcend the three times." The second, from "Therefore this subtle wisdom relies on the permanent dharmakāya," is the Śāstra explaining what is correct. The third, from "The Śāstra says: 'Not like'" onwards, is the Śāstra distinguishing what is incorrect. The above two open the Śāstra's explanation of what is correct and its distinguishing of what is incorrect into two. The fourth explains the Śāstra's citation of scriptural proof. In the third, distinguishing what is incorrect, "incorrect" refers to the causal state. Herein there are two parts: first, citing the Śāstra; second, from "This excludes the time prior to transformation of the basis" onwards, the Commentary explains the Śāstra. Herein there are two parts: first, a general indication; second, from "Impermanent mental consciousness" onwards, the explanation. First it explains the time prior to transformation of the basis; later it explains its becoming that which is transformed now. First, "The fundamental consciousness holding seeds is the impermanent cause" refers to the basis holding seeds among the bases transformed in *Vijñaptimātratā*. Because this ability to hold acts as the cause, it is directly what is perfumed, becoming the nominal seeds. Second, "The defiled and pure seeds and so forth that are held are impermanent conditions" refers to the seeds of mundane wholesome and unwholesome karma, and so forth. The statement "relying on these causes and conditions, impermanent mental consciousness arises" refers to active manifestations arising based on seeds. This is the eighth consciousness; seeds and active manifestations together serve as the basis, and the preceding seven transforming consciousnesses and so forth are all that which relies. In *Vijñaptimātratā*, with respect to the ability to hold seeds, it only takes the eighth consciousness as the basis, while seeds and so forth are all that which relies.