大方廣佛華嚴經隨疏演義鈔 72.17

72.17

疏「餘如」下，第五指其本源。論則可知。「迴向」，即第六迴向，十六智寶處明。彼說三心見道亦有法類：一內遣有情假緣智、二內遣諸法假緣智、三遍遣一切有情諸法假緣智。前二名法智，各別緣故；後一名類智，總合緣故。有說：十六心見道，自有二義：一依如智、二依上下諦，並如前說。然有部則時通處別，現智知於三世之法，名為時通，比智亦然。現智唯知欲界之法，比智知於上二界法，名為處別。若依經部《成實論》明，則處通時別。二智通知三界，名為處通。法智知於現在，比智知於過未，名為時別。《成實》十六〈無邊空處品〉中「問：此定能緣何地？答：此定緣一切地及滅道。問曰：有人言『諸無色定雖能緣滅，但緣比智分滅，不緣現智分滅。』是事云何？答曰：緣一切滅。以現智緣現自在地滅，以比智緣餘滅道，亦是能緣一切。」釋曰：現智，即法智也。若依《深密》、《相續解脫經》，時處俱非定。現見見法名為現見智，知他方及他世名為比智。又更分別，於一切現所知名現智，類度解者名為比智，故不可時處定也。《俱舍》即當第二十三，大同《唯識》觀上下諦一十六心，偈云「世第一無間，即緣欲界苦，生無漏法忍，忍次生法智。次緣餘界苦，生類忍類智。緣集滅道諦，各生四亦然。如是十六心，名聖諦現觀。此總有三種，謂見緣事別。」釋曰：從世第一法無間，即緣欲界苦聖諦境生無漏法，名苦法智忍。苦忍無間緣欲苦諦，次生法智，名苦法智。此智無間次緣餘界苦聖諦境，有類智忍生，名苦類智忍。此忍無間即緣此境有類智生，名苦類智。如緣苦諦，餘三亦然，有十六心。言苦法忍者，苦是苦諦法，忍緣苦法，名苦法忍。果是等流，智唯無漏。為顯此忍亦唯無漏，舉後等流以為標別故。忍名智者，從果為名。如苦果樹，樹非苦果，從果得名，故云智忍。餘可例知。言現觀者，現前觀聖諦故。言有三者，一見現觀，即無漏慧，見諦分明故。二緣現觀，此無漏慧及慧相應心心所法，同一所緣故。三事現觀，謂前相應及餘俱有，同一事業故。餘俱有者，謂道共戒及生等四相俱有因，故名俱有也。餘廣如彼。

In the Commentary, from "the rest is as..." downward, the fifth part points out its original source. The Treatise may be understood accordingly. "Pariṇāmanā" refers to the sixth pariṇāmanā, explained in the section on the sixteen cognitive jewels. It states that the path of seeing of the three minds also has Dharma [cognition] and category [cognition]: 1. the cognition internally dispelling the imputation of sentient beings; 2. the cognition internally dispelling the imputation of dharmas; 3. the cognition universally dispelling the imputation of all sentient beings and dharmas. The first two are named Dharma cognition because they take objects individually; the last one is named category cognition because it takes objects collectively. Some say: the path of seeing of sixteen minds has two meanings of its own: 1. based on suchness and cognition; 2. based on the upper and lower truths, both as explained before. However, according to the Sarvāstivādin, it is universal in time and distinct in place: direct cognition knowing dharmas of the three periods of time is called universal in time, and inductive cognition is also like this. Direct cognition only knowing dharmas of the desire realm, and inductive cognition knowing dharmas of the upper two realms, is called distinct in place. If explained according to the Sautrāntika and the Tattvasiddhi-śāstra, it is universal in place and distinct in time. The two cognitions universally knowing the three realms is called universal in place. Dharma cognition knowing the present, and inductive cognition knowing the past and future, is called distinct in time. In chapter sixteen of the Tattvasiddhi, the "Chapter on the Sphere of Infinite Space": "Question: What stage can this absorption take as its object? Answer: This absorption takes all stages as well as cessation and the path as its object. Question: Some say, 'Although all formless absorptions can take cessation as an object, they only take the cessation belonging to the portion of inductive cognition as an object, not the cessation belonging to the portion of direct cognition.' How is this? Answer: They take all cessations as an object. By using direct cognition to take the cessation of the present self-mastered stage as an object, and inductive cognition to take the remaining cessations and path as an object, it is also able to take all as objects." Explanation: direct cognition is precisely Dharma cognition. If based on the Saṃdhinirmocana and the Saṃtānamocana-sūtra, neither time nor place is fixed. Direct seeing of present dharmas is called direct perceptual cognition; knowing other directions and other lives is called inductive cognition. Differentiating further, knowing all that is presently known is called direct cognition, and understanding by analogous inference is called inductive cognition; therefore time and place cannot be fixed. In the Abhidharmakośa, it corresponds to fascicle twenty-three, largely the same as the Vijñaptimātra contemplation of the sixteen minds of the upper and lower truths, where the verse says: / "Immediately after the supreme worldly dharmas, / Taking the suffering of the desire realm as object, / Uncontaminated Dharma receptivity arises; / Following receptivity, Dharma cognition arises. / Next, taking the suffering of the other realms as object, / Category receptivity and category cognition arise. / Taking the truths of origination, cessation, and path as objects, / Each likewise produces four. / These sixteen minds / Are called the clear realization of the noble truths. / These are of three kinds in total: / Distinct as seeing, object, and function." / Explanation: immediately after the supreme worldly dharmas, taking the noble truth of suffering of the desire realm as object, uncontaminated dharmas arise, named the receptivity to the Dharma cognition of suffering. Immediately after the receptivity to suffering, taking the truth of suffering of desire as object, Dharma cognition subsequently arises, named the Dharma cognition of suffering. Immediately after this cognition, next taking the noble truth of suffering of the other realms as object, category cognitive receptivity arises, named the receptivity to the category cognition of suffering. Immediately after this receptivity, taking this object, category cognition arises, named the category cognition of suffering. As with taking the truth of suffering as object, the remaining three are also like this, having sixteen minds. Regarding "receptivity to the Dharma of suffering": suffering is the dharma of the truth of suffering; receptivity taking the dharma of suffering as object is called receptivity to the Dharma of suffering. The fruit is a niṣyanda, and cognition is exclusively uncontaminated. To show that this receptivity is also exclusively uncontaminated, it cites the subsequent niṣyanda as a distinguishing mark. Receptivity being called "cognition" takes its name from the fruit. Just as with a tree bearing bitter fruit, the tree itself is not the bitter fruit, but derives its name from the fruit; hence it is called cognitive receptivity. The rest can be understood by analogy. Regarding "clear realization": it is because one clearly contemplates the noble truths before oneself. Regarding "there are three": 1. clear realization of seeing, which is uncontaminated discernment, because it sees the truths distinctly; 2. clear realization of the object, because this uncontaminated discernment and the minds and mental factors associated with discernment share the identical object; 3. clear realization of the function, meaning the aforementioned associated [factors] and other co-arising factors share the identical activity; other co-arising factors refers to the precepts accompanying the path and the four characteristics such as arising as co-arising causes, hence called co-arising. The rest is extensive as in that [text].