大方廣佛華嚴經隨疏演義鈔 62.70

62.70

疏「後二未生善令生」者，經云「為生故」。《瑜伽》云「謂於未得未現前所有善法，為欲令得令現在前，發心希願發起猛利，希求獲得欲求現前。」言「已生令廣」者，經云「為令增廣故」。《瑜伽》云「謂已獲得已現在前所有善法，於此善法已得不失、已得不退。依是說言為欲令住於此善法，明了現前無暗鈍性。依是說言令不忘失，於此善法已得現前，數數修習成滿究竟。依是說言令修圓滿。」今經文略但云增廣，亦攝《瑜伽》令住明了及圓滿言。遠公亦云：「已生謝往，云何可崇？此亦崇彼已生種類，在未來者令其續起。」上云圓滿，已是種類。疏「亦名四正斷」下，第二辨異名。於中五：初正明；次「後二是修」下，別難；三「善是斷處」下，總釋；四「正修斷」下，略示所斷；五「故瑜伽云」下，引論正證。後二是斷，以四皆名斷故。「一律儀斷」者，即已生惡法，由於已生惡不善事應修律儀，令其斷滅，不應忍受。「二斷斷」者，即未生惡法，為欲令彼不現行斷，為斷故斷，名為斷斷。釋曰：此意明斷絕不生。「三修習斷」者，即未生善法，由於善法數數修習，先所未得能令現前，能有所斷，故名修習斷。「四防護斷」，即已生一切善法，由於已得已現在前諸善法中，遠離放逸、修不放逸，能令善法住不忘失，修習圓滿。防護已生所有善法，能有所斷，名防護斷。釋曰：上疏云「善是斷處。正修斷者，斷懈怠故。」即斯意也，由修習為能斷故。然《瑜伽》初釋，先明未生惡，與今經次同。而說四斷，即先明已生惡，不正釋所以。而下結云「復云何知此中略義？謂為顯示於黑白品捨取事中增上意樂圓滿及加行圓滿，是故宣說四種正斷。」釋曰：意明二惡二善，各以前義為增上意樂，後義為加行圓滿。已生惡令斷是意樂，未生不生即是圓滿，故先辨已生，此約修行之時。前據說時，先明未生、後辨已生，謂為物說時，應云：若未生惡莫令生，已生者即須斷除。若修行時，爾時有惡即須斷除，莫令復生。故遠公亦云：「惡中先說未生者，此約說時，非行時也。善中先明未生者，善非本有，習之方起，是以先起未生。」故釋中又云：亦可已生是其先，成無明住地細故；後除未生，是其四住現惑，麁故先斷。

Regarding the Commentary's statement: "The latter two: causing unarisen wholesome states to arise," the sūtra states, "in order that they may arise." The Yogācārabhūmi states: "It means that regarding all wholesome dharmas not yet attained and not yet present before oneself, in order to make them attained and present before oneself, one generates a resolute aspiration, giving rise to fierce and vigorous aspiration, seeking to obtain them and desiring them to become present." Regarding the statement: "causing arisen ones to increase," the sūtra states, "in order that they may increase and expand." The Yogācārabhūmi states: "It means that regarding all wholesome dharmas already attained and already present before oneself, one does not lose what has been attained and does not fall back from what has been attained. In reliance upon this, it is said: 'in order to make them abide in these wholesome dharmas, distinctly present without dullness or torpor.' In reliance upon this, it is said: 'causing them not to be forgotten, and regarding these wholesome dharmas already attained and present before oneself, repeatedly cultivating them to ultimate fulfillment and completion.' In reliance upon this, it is said: 'causing cultivation to be perfected.'" In the present sūtra the text is brief, only saying "increase and expand," but it also subsumes the Yogācārabhūmi's phrases "causing them to abide distinctly" and "perfection." Master Yuan also stated: "Having arisen and passed away, how could they be exalted? This also refers to exalting the type [of wholesome dharmas] already arisen, so that those in the future will continue to arise." Above, stating "perfection" already refers to their type.
Regarding the Commentary's statement: "They are also named the four right abandonments," below: this is the second part, distinguishing the variant names. Within this there are five: first, directly explaining; next, from "The latter two are cultivation" downward, presenting the particular objection; third, from "The wholesome is the locus of abandonment" downward, the general explanation; fourth, from "Directly cultivating abandonment" downward, briefly showing that which is abandoned; fifth, from "Therefore the Yogācārabhūmi states" downward, citing the treatise for direct verification. The latter two are abandonment because all four are named "abandonment."
"First, the abandonment of moral discipline": this refers to arisen unwholesome dharmas; because of unwholesome and non-virtuous states that have already arisen, one ought to cultivate moral discipline to bring about their cessation, and one ought not to endure them.
"Second, abandonment by severing": this refers to unarisen unwholesome dharmas; in order that they do not become active, one abandons them; severing for the sake of abandonment is named abandonment by severing. The explanation is: this means cutting them off completely so they do not arise.
"Third, abandonment by cultivation": this refers to unarisen wholesome dharmas; by repeatedly cultivating wholesome dharmas, what was not previously attained can be made present before oneself, and thereby one is able to abandon [defilements]; hence it is named abandonment by cultivation.
"Fourth, abandonment by protection": this refers to all arisen wholesome dharmas; regarding all wholesome dharmas already attained and already present before oneself, by being far removed from negligence and cultivating non-negligence, one can cause the wholesome dharmas to abide without being forgotten, and cultivate them to perfection. Protecting all wholesome dharmas that have already arisen enables one to abandon [defilements]; hence it is named abandonment by protection.
The explanation is: the Commentary above stated, "The wholesome is the locus of abandonment. Directly cultivating abandonment means abandoning indolence." This is precisely the meaning, because cultivation serves as that which can abandon.
However, the Yogācārabhūmi's initial explanation first clarifies unarisen unwholesome states, which is the same as the order of the present sūtra. Yet when explaining the four abandonments, it first clarifies arisen unwholesome states without directly explaining the reason. Below, it concludes: "How, again, is the summary meaning here to be understood? It means that in order to reveal the perfection of superior resolve and the perfection of practical application in the matters of rejection and adoption regarding the dark and white sides, the four kinds of right abandonment are therefore proclaimed." The explanation is: this means that for the two unwholesome and two wholesome states, each takes the former meaning as the superior resolve and the latter meaning as the perfection of practical application. Causing arisen unwholesome states to be abandoned is the resolve; unarisen ones not arising is the perfection; therefore it first analyzes the already arisen, which is in terms of the time of practice. What was prior was based on the time of teaching, first clarifying the unarisen and then analyzing the already arisen; that is to say, when teaching beings, one should say: "If an unwholesome state has not arisen, do not let it arise; if it has already arisen, it must be abandoned." When practicing, if at that time there is an unwholesome state, it must be abandoned immediately so as not to arise again. Therefore Master Yuan also said: "Among the unwholesome states, explaining the unarisen first is in terms of the time of teaching, not the time of practice. Among the wholesome states, clarifying the unarisen first is because the wholesome is not fundamentally inherent and arises only when practiced; hence one first arouses the unarisen." Therefore in the explanation it is also said: it may also be that the already arisen is prior because the entrenchment of avidyā is subtle; subsequently eliminating the unarisen is because the manifest afflictions of the four entrenchments are coarse, and thus are abandoned first.