大方廣佛華嚴經隨疏演義鈔 70.23

70.23

第二智成。疏「不二即無記」者，不同前二，故云不二。淨即是善順，理清昇故。染即不善，違理雜穢故。疏「於淨法開漏無漏」者，《俱舍》云「有漏無漏法，除道餘有漏。於彼漏隨增，故說名有漏。」四諦之中，苦集二諦是有漏法。漏即煩惱漏，過無窮故。漏法於彼苦集隨增，苦集有彼漏，故名為有漏。論云「無漏謂道諦，及三種無為。」由其道諦是有為無漏，故於有漏除於道諦。今疏中云「與漏相應」，即漏隨增義。言「施戒等取相心修」者，以於善中開出漏故。舉其施等，等取忍進禪慧。今漏於彼施等善法而隨增故，相心修善是集諦攝，三界因故。言「無漏反此」者，即離相心修，漏不隨增，即屬道諦。《俱舍》云「緣滅道諦，諸漏雖生而不隨增，故非有漏。」約於見道，分世出世，前來頻有。思不思議，乃有二意：前約圓融行布，地前地上對明；後約教證二道，唯就地上。疏「彼有漏思議」等者，以思議通二義，今明定能證入，意取地前思議，故兼取有漏之善。言「定能證入」者，大乘之中，種性堅固名之為定，為緣所動名為不定。故《仁王．受持品》云「習忍已前行十善菩薩有退有進，譬如輕毛隨風東西。是諸菩薩亦復如是，雖以十千劫行十正道，發三菩提心，乃當入習忍位，亦常學三伏忍法，而不可定名是不定人是定人者，入生空位聖人性故，必不起五逆十重等。」若通諸乘說，小乘忍心已去名定，餘必不定。五「總上諸善開出三乘」者，三乘皆有漏無漏、世出世、教證二道、定不定等，故云皆通。

Second, the perfection of cognition. Regarding the commentary's statement, "'Non-dual' means the indeterminate": it is not identical with the previous two, hence it is called "non-dual." The pure is the wholesome and accords with principle, being clear and uplifting. The defiled is the unwholesome, opposing principle and being mixed and corrupt. Regarding the commentary's statement, "Within pure phenomena, the contaminated and uncontaminated are opened up": the Kośa says, "Contaminated and uncontaminated phenomena: excluding the path, the rest are contaminated; because contaminants increase in accordance with them, they are spoken of as contaminated." Among the four truths, the two truths of suffering and origination are contaminated phenomena. "Contaminants" are the afflictions; their faults are endless. Because contaminated phenomena increase in accordance with those [truths of] suffering and origination, and suffering and origination possess those contaminants, they are named "contaminated." The treatise states, "Uncontaminated refers to the truth of the path and the three kinds of unconditioned [dharmas]." Because its truth of the path is conditioned and uncontaminated, the truth of the path is excluded from the contaminated. What is now spoken of in the commentary as "associated with contaminants" refers to the meaning of contaminants increasing in accordance [with them]. Regarding "cultivating giving, morality, and so forth with a mind that grasps at characteristics": this is because the contaminated is opened up from within the wholesome. In mentioning giving and so forth, "and so forth" includes forbearance, vigor, dhyāna, and wisdom. Now, because contaminants increase in accordance with those wholesome phenomena such as giving, cultivating the wholesome with a mind grasping at characteristics is subsumed under the truth of origination, being the cause for the three realms. Regarding "the uncontaminated is the reverse of this": this refers to cultivating with a mind free from characteristics, wherein contaminants do not increase in accordance; it thus pertains to the truth of the path. The Kośa says, "Taking the truths of cessation and the path as conditions, although the contaminants arise, they do not increase in accordance; hence they are not contaminated." In terms of the path of seeing, mundane and supramundane are distinguished, as has frequently occurred previously. Conceivable and inconceivable has two senses: the former contrasts what precedes the bhūmis and what is upon the bhūmis in terms of unobstructed integration and serial arrangement; the latter is solely with respect to [what is] upon the bhūmis, in terms of the two paths of teaching and realization. Regarding the commentary's statement, "Those contaminated, conceivable..." and so forth: since "conceivable" conveys both meanings, and what is explained now is the definite ability to realize and enter, the intention is to take the conceivable of what precedes the bhūmis, and therefore it concurrently takes the contaminated wholesome. Regarding "definite ability to realize and enter": in the Mahāyāna, when the gotra is firm, it is named "determinate"; being moved by conditions is named "indeterminate." Thus the Benevolent Kings [Sūtra], "Chapter on Receiving and Upholding," says, "Prior to [attaining] the tolerance of learning, bodhisattvas practicing the ten wholesome deeds have retrogression and advancement, like a light feather moving east and west with the wind. All these bodhisattvas are also like this: although they practice the ten correct paths for ten thousand kalpas and generate the three minds of bodhi, and are on the verge of entering the stage of the tolerance of learning, and also constantly study the practices of the three suppressive tolerances, one cannot definitively designate whether they are indeterminate persons or determinate persons; because it is the nature of the noble one who has entered the stage of the emptiness of beings, they will definitely not give rise to the five inexpiables, the ten gravest offenses, and so forth." If spoken in a manner common to the various yānas, in the Hīnayāna from the mind of forbearance onwards one is named "determinate," while the rest are necessarily indeterminate. Regarding five, "comprehensively opening up the three yānas from the wholesome [factors] above": the three yānas all possess contaminated and uncontaminated, mundane and supramundane, the two paths of teaching and realization, determinate and indeterminate, and so forth; hence it is said that they all apply throughout.