大方廣佛華嚴經隨疏演義鈔 62.36

62.36

疏「此七次者」下，第三明次第。於中三：初正明次第、二會異釋、三辨圓融。今初，即《雜集》意。故彼論釋七覺云「七覺所緣，即四聖諦如實性。」釋八正云「八正所緣境者，即此後時四聖諦如實性。由見道後所緣境界，即先所見如實性為體。」釋曰：此則八正是修道矣。若準《俱舍．賢聖品》中，七覺即當修道故。彼論問云：當言何位何覺分增？偈答云：初業順決擇，及修道見位，念住等七品，應知次第增。釋曰：初業者，即修別相總相念住。此初業謂能照身等四境，慧用勝故說念住增。言順決擇者，即煗等四位也。具煗法位中能證異品（決擇分也）殊勝功德，勤用勝故說正勤增。頂法位中，能持善趣無退轉位，定用勝故說神足增。忍法位中，必不退墮善根堅固，得增上義說五根增。世第一位中，非世惑法所能屈伏，得無屈義說五力增。言及修見道位者，修道位中近菩提位，助覺勝故說七覺增。見道位中速疾而轉，通行勝故說八正增。有餘師說：於見道位建立覺支，如實覺知四聖諦故。於見修二位建立八聖道支，以此二位俱通直往涅槃城故。釋曰：後解正順今經見道、後說修道。見是七覺，前解雖七覺居前而名修道，八正為見，義當約位，八正在前。《智論》亦云「修道用故名覺，見道用故名道。」同《俱舍》初意，亦是義當八正居前，以見道後有修道故。又《俱舍》云「七覺八道支，一向是無漏，三四五根力，皆通於二種。」則非見道之前別有修也。今疏意符《雜集》及《俱舍》後師，故以七覺為現觀自體，八正為現觀後起。

Regarding the commentary's phrase “The order of these seven…” and so forth: third, clarifying the sequence. Within this there are three parts: first, directly clarifying the sequence; second, reconciling differing explanations; third, analyzing their perfect interpenetration. Now, the first follows the intent of the *Abhidharmasamuccaya-vyākhyā*. Therefore, that treatise, explaining the seven limbs of awakening, states: “The cognitive object of the seven limbs of awakening is precisely the true nature of the four noble truths.” Explaining the eightfold path, it states: “The objective domain of the eightfold path is precisely the subsequent true nature of the four noble truths. Because the cognitive domain after the path of seeing has precisely that previously seen true nature as its essence.” The explanation states: Here, the eightfold path is the path of cultivation (bhāvanāmārga). If one refers to the “Chapter on Sages and Nobles” in the *Abhidharmakośa*, the seven limbs of awakening correspond precisely to the path of cultivation. Therefore, that treatise asks: In which stages are which branches of awakening said to predominate? The verse answers: “For beginners, those conforming to penetration, / And the stages of cultivation and seeing, / The seven categories from the foundations of mindfulness onward / Should be understood to predominate in sequence.” The explanation states: “Beginners” refers to cultivating the foundations of mindfulness with specific characteristics and general characteristics. These beginners are said to be able to illuminate the four objects such as the body; because the function of wisdom is superior, the foundations of mindfulness are said to predominate. “Conforming to penetration” refers to the four stages such as warmth. In the stage of the factor of warmth, one is able to realize the superior merits of the distinct stage (the aids to penetration); because the function of vigor is superior, the right exertions are said to predominate. In the stage of the peak factor, one can maintain the good realms without retrogression; because the function of concentration is superior, the bases of psychic power are said to predominate. In the stage of the factor of patience, one definitely does not regress or fall, and good roots are firm; gaining the meaning of predominance, the five faculties are said to predominate. In the stage of the highest mundane factor, one cannot be overcome by mundane defiled phenomena; gaining the meaning of unconquerability, the five powers are said to predominate. Regarding “and the stages of cultivation and seeing”: in the stage of the path of cultivation, one is close to the stage of bodhi; because the aiding awakening is superior, the seven limbs of awakening are said to predominate. In the stage of the path of seeing, it operates rapidly; because the universal path is superior, the eightfold path is said to predominate. Other masters say: The limbs of awakening are established in the stage of the path of seeing, because one realizes and awakens to the four noble truths as they truly are. The eight limbs of the noble path are established in both stages of seeing and cultivation, because these two stages both lead directly to the city of nirvāṇa. The explanation states: This latter interpretation directly accords with the present sūtra’s putting the path of seeing first and speaking of the path of cultivation later. Seeing corresponds to the seven limbs of awakening; although the former interpretation places the seven limbs of awakening first, it calls them the path of cultivation, and the eightfold path is the path of seeing, meaning that in terms of stage, the eightfold path should be first. The *Mahāprajñāpāramitopadeśa* also says: “Because they are used on the path of cultivation, they are called awakening; because they are used on the path of seeing, they are called the path.” This agrees with the initial view of the *Abhidharmakośa*, which also means that the eightfold path should be first, because after the path of seeing there is the path of cultivation. Furthermore, the *Abhidharmakośa* says: “The seven limbs of awakening and the eight path factors / Are exclusively uncontaminated; / The three, the four, the five faculties, and the five powers / All extend to both kinds.” Thus, prior to the path of seeing, there is no separate cultivation. The intention of the present commentary accords with the *Abhidharmasamuccaya-vyākhyā* and the later master of the *Abhidharmakośa*; therefore, it takes the seven limbs of awakening as the essence of direct realization (abhisamaya) itself, and the eightfold path as that which arises after direct realization.