大方廣佛華嚴經隨疏演義鈔 61.56

61.56

疏「今初空處」下，釋文，有三：初標。而言處者，《順正理》云「四空名處者，謂有情生長處故。」二「文中」下，釋文。三總結。二中，三句即為三別。釋初句中二：先雙標。今初句者，以經三句連為義句，故曲有三。疏「言離障」下，雙釋，先釋離障、後釋對治。今初。疏文有四：一總標、二別釋三句、三總釋想字、四通妨難。今初。言「謂離三有對等色」者，《俱舍．界品》中明十八界諸門分別，總有二十二門。今此要二，謂問云：幾有見無見？幾有對無對？偈云「一有見謂色，十有色有對。」釋曰：十八界中謂色界一，此一是有見。謂為眼根所觀照故，名為有見。五根五境此之十界，有色有對。謂此十界體是色故，極微所成更相障礙故名有對。論云「如手礙手、如石礙石。或二相礙，手石名二。應知有對總有三種：一障礙有對，即十色為體。障礙即有對，持業釋也。二境界有對，謂十三界，即六根六識法界一分。謂於法界中唯取心所，此十三法於色等境而能取故，為境所拘，名為有對。境界之有對，依主釋也。三所緣有對，其體即是七心界全。」今謂六識及意，并法界一分亦心所也。言所緣者，色等六境。言有對者，即七心等，為六境界所拘礙故。然對是礙義，礙有二種：一障礙礙、二拘礙礙。三有對中，障礙有對即障礙礙，餘二有對是拘礙礙。論自問云：境界所緣，彼有何別？論答云：若於彼法此有功能，即說彼為此法境界，心心所法執彼而起，彼於心等名為所緣。釋曰：彼即六境，此即根識等。意云：若根識等，於色等境有能見等之功能故，即詺色等為我境界。若心心所，猶如羸人非杖不起，託境方生，即色境等名為心等之所緣也。是則境界有對能緣力強，所緣有對所緣力強，故所緣中但有七心。境界之中具有根識，以根不託境而生故。故能取境邊名境界有對，為境引邊名所緣有對。而大雲釋云：「礙取境義邊，名境界有對。礙緣境義邊，名所緣有對。」似非本意。以論引《施設足論》四句分別境界有對，謂一於水有礙非陸，如魚等眼。二於陸有礙非水，如人等眼。三俱礙，如捕魚人及蝦䗫等眼。四俱非礙，謂除前根。釋曰：以此而明以見等為礙耳，非礙見等也。又論自釋礙義「云何眼等於自境界及自所緣轉時名為有礙？答云：越彼於餘，此不轉故。」釋曰：謂眼緣色，不聽聲等故。眼於色名為有礙，礙我餘緣故。則礙取境義，斯亦有理。而疏不言礙取餘境，但言礙取境邊，故非論意。三有對義，彼論為難，今已略顯。然第三有對，體雖七心要緣六境，故亦有色。又言等者，等於下別無對色故。此無對色，亦六境中法界攝耳。

Under the Commentary's "Now, the first, the station of [infinite] space," explaining the text, there are three [parts]: first, stating the topic. As for saying "station" (āyatana), the Nyāyānusāra says: "The four formless [absorptions] are called stations because they are the places where sentient beings are born and grow." Second, under "In the text," explaining the text; third, the general conclusion. In the second, the three phrases constitute three distinctions. In explaining the first phrase there are two: first, stating both. Now, as for this first phrase, because three phrases of the sūtra are joined to form a single semantic phrase, it subtly has three parts. Under the Commentary's "Regarding 'transcending hindrances'," both are explained: first explaining the transcendence of hindrances, and then explaining the antidote. First, the former: the Commentary's text has four parts: first, a general introduction; second, explaining the three phrases separately; third, a general explanation of the word 'notion' (saṃjñā); fourth, resolving objections. First, the former: as for saying "meaning transcending the three kinds of material forms with resistance and so forth," in the "Chapter on the Dhātus" of the Kośa, in explaining the distinctions among the various gates of the eighteen dhātus, there are twenty-two gates in total. Now here two are needed, namely the question: How many are visible or invisible? How many have resistance (sapratigha) or lack resistance? The verse says: "One is visible, which is form (rūpa); ten are physical and have resistance." Explanation: Among the eighteen dhātus, there is the single form dhātu (rūpadhātu), which is visible. Because it is observed and illuminated by the eye faculty, it is called visible. The ten dhātus of the five faculties and five objects are physical and have resistance. That is, because the essence of these ten dhātus is form, being composed of subtle atoms, they mutually obstruct one another, and are therefore called having resistance. The treatise says: "Like a hand obstructing a hand, or a stone obstructing a stone. Or both obstructing each other, hand and stone being called both. One should know that there are three kinds of resistance in total: First, resistance by obstruction (āvaraṇa-pratighāta), which takes the ten forms as its essence. Obstruction itself is resistance; this is a karmadhāraya compound. Second, resistance by objective sphere (viṣaya-pratighāta), referring to thirteen dhātus, namely the six faculties, the six consciousnesses, and a portion of the dharmadhātu. That is, within the dharmadhātu, taking only mental factors (caitasika); because these thirteen dharmas can apprehend objects such as visible forms, being bound by the objective sphere, they are called having resistance. The resistance of the objective sphere is a tatpuruṣa compound. Third, resistance by cognitive object (ālambana-pratighāta), whose essence is the seven mind dhātus in their entirety." Now we say the six consciousnesses, the manas, and also a portion of the dharmadhātu, which are also mental factors. What is called "cognitive object" refers to the six objects such as visible form. What is called "having resistance" refers to the seven minds and so forth, because they are constrained and obstructed by the six objective spheres. However, resistance means obstruction, and obstruction is of two kinds: first, obstruction by impediment; second, obstruction by constraint. Among the three kinds of resistance, resistance by obstruction is obstruction by impediment, while the other two kinds of resistance are obstruction by constraint. The treatise asks itself: What is the difference between objective sphere and cognitive object? The treatise answers: If this [faculty/consciousness] has the capacity regarding that dharma, then that is called the objective sphere of this dharma; mental dharmas and mental factors arise having grasped that, and that is called the cognitive object for the mind and so forth. Explanation: "That" refers to the six objects; "this" refers to the faculties, consciousnesses, and so forth. The meaning is: if the faculties, consciousnesses, and so forth have the capacity to see and so forth regarding objects such as visible form, then visible form and so forth are named "my objective sphere." As for the mind and mental factors, like a frail person who cannot rise without a staff, they arise only by relying on an object; thus objects such as visible form are called the cognitive objects of the mind and so forth. That being so, in resistance by objective sphere, the power of that which takes the object is strong; in resistance by cognitive object, the power of the cognitive object is strong. Therefore, within cognitive object there are only the seven minds, whereas within objective sphere there are both faculties and consciousnesses, because faculties do not arise by relying on objects. Therefore, the aspect of being able to apprehend the object is called resistance by objective sphere, and the aspect of being drawn by the object is called resistance by cognitive object. But Dayun's commentary says: "The aspect of obstructing the apprehension of the object is called resistance by objective sphere. The aspect of obstructing the cognition of the object is called resistance by cognitive object." This seems not to be the original meaning. For the treatise quotes the fourfold classification of resistance by objective sphere from the Prajñaptipāda: first, obstructed in water but not on land, like the eyes of fish and so forth; second, obstructed on land but not in water, like the eyes of humans and so forth; third, obstructed in both, like the eyes of fishermen, frogs, and so forth; fourth, obstructed in neither, referring to faculties other than the former. Explanation: Through this it is clarified that seeing and so forth are considered obstruction, not that seeing and so forth are obstructed. Furthermore, the treatise itself explains the meaning of obstruction: "Why, when the eye and so forth operate regarding their own objective sphere and own cognitive object, is it called having obstruction? Answer: Because it does not operate beyond that, regarding others." Explanation: That is, because the eye perceives visible form and does not hear sound and so forth, the eye regarding visible form is called having obstruction, obstructing my other cognitions. Then the meaning of obstructing the apprehension of objects also has reason. Yet the Commentary does not speak of obstructing the apprehension of other objects, but only speaks of the aspect of obstructing the apprehension of objects, which therefore is not the intent of the treatise. The meaning of the three kinds of resistance was difficult in that treatise, but has now been briefly clarified. However, as for the third resistance, although its essence is the seven minds, it necessarily takes the six objects as cognitive objects, and therefore also possesses form. Furthermore, saying "and so forth" is to be equivalent to the distinct non-resistant forms below. This non-resistant form is also subsumed under the dharmadhātu among the six objects.