大方廣佛華嚴經隨疏演義鈔 62.83

62.83

疏「第四五根」，文前有四：一總標舉。既屬忍位，忍可諦理修印順定，故為方便。亦即所緣，故論云「五根所緣境者，謂四聖諦，由諦現觀方便所攝作此行故。」二「增上名根」下，總釋名。三「五根自體」下，示體性。四「此五通於」下，別釋五得根名。此中有二：先明五根通望出世以得根名。「前四復能」下，後明前四。復望於後，以得根名。謂信起後四，進起後三，念起後二，定起後一。其最後慧根，唯望出世而有增上。即《瑜伽》意。

Regarding the commentary's "fourth, the five faculties": before the main text there are four points: First, the general presentation. Since it belongs to the stage of patience (kṣānti), one accedes to the truth of the principles and cultivates the samādhi of sealing and conforming; hence it is an upāya. It is also the focal object; thus the treatise states: "The focal object of the five faculties refers to the four noble truths, because they are practiced as subsumed by the upāya of the direct realization of the truths." Second, from "predominance is called a faculty" onward, the general explanation of the name. Third, from "the essence of the five faculties" onward, showing their essential nature. Fourth, from "these five pertain to" onward, separately explaining how the five obtain the name "faculty." In this, there are two points: first, clarifying that the five faculties obtain the name "faculty" by looking universally toward the supramundane; from "the preceding four can again" onward, second, clarifying that the preceding four obtain the name "faculty" by also looking toward the subsequent ones: namely, faith generates the subsequent four, diligence generates the subsequent three, mindfulness generates the subsequent two, and samādhi generates the subsequent one. The final faculty, wisdom, has predominance only with respect to the supramundane. This is the meaning in the Yogācārabhūmi.