大方廣佛華嚴經隨疏演義鈔 62.71

62.71

疏「然其善惡有通有別」者，第三揀通局也。疏文有二：先明於局、後「約大乘」下辨通此門兼揀權實。疏唯顯實，然《瑜伽》云「云何名惡不善法？謂欲塵染污身語意，惡行所攝，及能起彼所有煩惱。云何名為一切善法？謂若彼對治，若善對治、若結對治。」釋曰：此即疏文中別者是也。論下廣說惡不善相，大意不出前也。疏「若約大乘」下，此言辨通。此應有二：一通一切事惡；二約理說，如今疏文，唯實相為善餘皆為惡。則取善相亦名為惡，斯則實教修正斷意。亦應言：若有可斷，不名真斷。無斷斷者，則無所不斷。無勤之勤，方名為勤。故《法句經》云「若起諸精進，是妄非精進。若能無有妄，精進無有涯。」疏「就一一勤中文皆有四」者，釋文。文中三：初釋勤、次「餘三」下例餘三、「若二惡」下示其果相。初中，疏節經文以為四節：初一所緣、後二修習、第三修果。前已出體，助伴一種念處總明，五門具矣。《雜集》云「正斷修習者，如經所說『欲生策勵，發起正勤策心持心。』此中諸句，顯修正勤及所依止。所依止者，謂欲樂為先，發精進故。」故疏云「發希願心」，希願即欲。

Regarding the Commentary's statement: "However, its wholesome and unwholesome aspects have both general and specific senses": this is the third part, distinguishing between the inclusive and restricted senses. In the Commentary's text there are two parts: first, clarifying the restricted; afterwards, from "in terms of the Great Vehicle" downward, discerning the inclusive. This section also distinguishes between the provisional and the real. The Commentary exclusively reveals the real. Yet the Yogācārabhūmi states: "What are named unwholesome, non-virtuous dharmas? They are body, speech, and mind defiled by sense desires, which are subsumed under bad conduct, as well as all afflictions capable of giving rise to them. What are named all wholesome dharmas? They refer to their antidotes, whether wholesome antidotes or antidotes to fetters." The explanation is: this is precisely what is "specific" in the text of the Commentary. The treatise below extensively explains the characteristics of unwholesome and non-virtuous states, whose broad meaning does not exceed the above.
Regarding the Commentary's statement: "If considered in terms of the Great Vehicle" downward: these words discern the inclusive sense. Here there should be two: first, an inclusive sense regarding all phenomenal unwholesomeness; second, speaking in terms of principle, as in the present text of the Commentary: only the true characteristic is wholesome, while all else is unwholesome. Thus, grasping at the marks of the wholesome is also named unwholesome; this is the intention of the real teaching in cultivating right abandonment. One should also say: if there is something that can be abandoned, it is not named true abandonment. The abandonment of non-abandonment is that which leaves nothing unabandoned. Effort without effort is only then named effort. Therefore the Dharmapada states: "If one arouses various exertions, that is delusion and not exertion. If one can be free from delusion, exertion is boundless."
Regarding the Commentary's statement: "Under each and every effort, the text has four parts": this is the explanation of the text. In the text there are three parts: first, explaining effort; next, from "The remaining three" downward, taking the remaining three by analogy; and from "Regarding the two unwholesome states" downward, demonstrating the characteristic of the fruit. In the first part, the Commentary divides the sūtra text into four sections: the first is the object of cognition, the latter two are cultivation, and the third is the fruit of cultivation. Previously the essence was already brought forth, and the companion aspect was generally clarified under the applications of mindfulness; thus the five gates are complete. The Abhidharmasamuccaya-vyākhyā states: "As for the cultivation of right abandonment, as the sūtra says: 'Arousing the desire to make an effort, one generates right effort, exerting the mind and holding the mind.' Here, these phrases reveal the cultivation of right effort and its basis. The basis means that with desire and joy preceding it, exertion is aroused." Therefore the Commentary states "generating an aspiring mind"; aspiration is precisely desire.