大方廣佛華嚴經隨疏演義鈔 73.41

73.41

疏「是以諸教」下，二引教成立。雖有開合，疏意扶開，故下結云「有等覺」明矣。引二經一論，文有二節：二經，一開、一合；一論具於開合。「說六種性及六堅六忍等」者，即彼經第一品，當第三〈賢聖覺觀品〉。經云「佛子！六種性者，是一切菩薩功德瓔珞莊嚴菩薩二種法身。菩薩所有百萬阿僧祇功德行瓔珞，若一切菩薩不入瓔珞功德門得入正位者，無有是處。佛子！六種性者，所謂習種性、性種性、道種性、聖種性、等覺性、妙覺性。」釋曰：一習種性即十住，二性種性即十行，三道種性即十迴向，四聖種性即十地，五六可知。復名六堅者，謂信堅、法堅、修堅、德堅、頂堅、覺堅。頂堅即等覺，覺堅即妙覺。言六忍者，經云「復名六忍，信忍、法忍、修忍、正忍、無垢忍、一切智忍。」而言等者，等取六慧六觀。經云「復名六慧，聞慧、思慧、修慧、無相慧、照寂慧、寂照慧。」經云「復次六觀，住觀、行觀、向觀、地觀、無相觀、一切種智觀。」亦有相承說於六定，《瓔珞》無文。言六定者，一習定，二相定，三性定，四道慧定，五道種慧定，六大覺正觀慧定。此五種六，皆以第五當於等覺，故有明矣。疏「論復有文亦立等覺」者，即第五十，論明百四十不共佛法，約因果位辨差別中云「若時菩薩坐菩提座，住最後身，於菩薩道菩提資糧極善圓滿。爾時無師修三十七菩提分法，得一剎那名無障礙智三摩地，是其菩薩學道所攝金剛喻定。」彼疏云「此明因滿菩薩位中最後位也，此位亦名等覺菩薩。」論「從此無間第二剎那，頓得其餘不共佛法，謂如來十力為初，一切種妙智為後，皆極清淨，悉得無上。」彼疏云「此彰得果。」釋曰：準此論文，於十地後起金剛喻定，一剎那中名為等覺，第二剎那為妙覺也。故說八義，與佛不同。論云「問：一切安住到究竟地，菩薩智等如來智等，云何應知此二差別？」彼疏云「此初問也。」論云「如明眼人，隔於輕縠觀眾色像，一切安住到究竟地菩薩妙智，於一切境當知亦爾。如明眼人無所障隔覩眾色像，如來妙智於一切法當知亦爾。二如畫事業圓布眾彩，唯後妙色未淨修治（云云），如畫事業圓布眾彩，最後妙色已淨修治。三如明眼人於微暗中覩見眾色，如明眼人離一切暗覩見眾色。四如明眼人遠覩眾色，如明眼人近覩眾色。五如輕翳眼觀視眾色，如極淨眼觀視眾色。六如處胎身（云云），如出胎身。七如阿羅漢夢中心行，如阿羅漢後覺時心。八如昧智體，如明智體。」釋曰：其云云下，皆前配菩薩、後配如來，唯第六喻改「妙智」字為「一身」字，第七喻改「智」為「心」。八改「燈」為「智體」，餘五皆如初句。彼疏釋云「初之五喻，約二智用以辨差別。第八一喻，約二智體以明差別。第六七喻，如次身心以辨差別。觀前五喻，義通生法二智用故。等覺之位，第八識有漏，故身亦然，義同處胎。即五八識有漏虛妄，義同在夢。」論曰「是故當知一切安住到究竟地諸菩薩眾，與諸如來妙智身心有八差別。」又《瑜伽論．菩薩地》更有一文。言「劣無漏」者，《唯識》第十釋轉依中名「所棄捨」。謂劣無漏種，即第十地中所生現行，金剛道中方能捨，故言「未捨」。「白淨無記」者，即異熟識，第八地中捨賴耶名，第十地中猶名異熟識，至如來位方捨異熟，名無垢識。「三由未捨有漏善法」者，即與二障種俱，其二障種是所斷捨。

Regarding the Commentary's statement starting with "Hence in the various teachings": second, adducing teachings to establish [the position]. Although there are expanding and collapsing [approaches], the intention of the Commentary supports expanding; hence it concludes below: "[The existence of] equal enlightenment is obvious." Citing two sūtras and one treatise, the text has two sections: of the two sūtras, one expands and one collapses; the one treatise possesses both expanding and collapsing. As for "speaks of the six lineages, the six stabilities, the six patiences, etc.," this refers to the first chapter of that sūtra, corresponding to the third chapter, "Worthy and Noble Awakening and Contemplation." The sūtra states: "Sons of the Buddha! The six lineages are the merit garlands of all bodhisattvas that adorn the bodhisattva's two kinds of dharmakāya. Bodhisattvas possess millions of asaṃkhyeyas of garlands of merit and practice; if any bodhisattva does not enter the gate of garland merits yet could enter the correct stage, this is impossible. Sons of the Buddha! The six lineages are, namely, the lineage of habituation, the lineage of nature, the lineage of the path, the lineage of the noble, the lineage of equal enlightenment, and the lineage of wondrous enlightenment." Explanation: First, the lineage of habituation is the ten abodes; second, the lineage of nature is the ten practices; third, the lineage of the path is the ten dedications; fourth, the lineage of the noble is the ten grounds; the fifth and sixth are obvious. They are also called the six stabilities: stability of faith, stability of dharma, stability of practice, stability of virtue, stability of the summit, and stability of enlightenment. Stability of the summit is equal enlightenment, and stability of enlightenment is wondrous enlightenment. As for the six patiences, the sūtra states: "They are also named the six patiences: the patience of faith, the patience of dharma, the patience of practice, the patience of correctness, the undefiled patience, and the omniscience patience." As for "etc.," it includes the six wisdoms and the six contemplations. The sūtra states: "They are also named the six wisdoms: wisdom of hearing, wisdom of reflection, wisdom of cultivation, markless wisdom, wisdom illuminating quiescence, and wisdom of quiescent illumination." The sūtra states: "Furthermore, the six contemplations: contemplation of the abodes, contemplation of practice, contemplation of dedication, contemplation of the grounds, markless contemplation, and contemplation of knowledge of all aspects." There is also a traditional lineage that speaks of the six samādhis, [though] the *Yingluo [jing]* has no text [for this]. As for the six samādhis: first, samādhi of habituation; second, samādhi of marks; third, samādhi of nature; fourth, samādhi of the wisdom of the path; fifth, samādhi of the wisdom of path-aspects; sixth, samādhi of the correct contemplative wisdom of great enlightenment. In all these five kinds of sixes, the fifth corresponds to equal enlightenment; hence its existence is clear. As for the Commentary's "Treatises also contain texts that establish equal enlightenment," this is in fascicle fifty, where the treatise explains the one hundred and forty unshared Buddha-dharmas, and in differentiating the distinctions between cause and fruit stages states: "When a bodhisattva sits upon the bodhimanda, abides in the final body, and has supremely and completely fulfilled the accumulations of bodhi on the bodhisattva path, at that time without a teacher he cultivates the thirty-seven factors of awakening and attains a single moment called the unhindered cognition samādhi, which is the vajropama-samādhi subsumed under the path of training of that bodhisattva." That commentary states: "This clarifies the final stage among the stages of a bodhisattva whose causal [practice] is complete; this stage is also called the bodhisattva of equal enlightenment." The treatise states: "Without interruption from this, in the second moment, he abruptly attains the remaining unshared Buddha-dharmas, with the Tathāgata's ten powers as the first and the wondrous cognition of all aspects as the last, all supremely pure, completely attaining the unsurpassed." That commentary states: "This manifests the attainment of the fruit." Explanation: According to this treatise text, after the ten grounds, one gives rise to the vajropama-samādhi; in a single moment, it is called equal enlightenment, and in the second moment, it is wondrous enlightenment. Therefore, eight meanings are stated that differ from the Buddha. The treatise states: "Question: For all bodhisattvas who abide in reaching the ultimate ground, their cognition is equal to the Tathāgata's cognition, etc.; how should one know the distinction between the two?" That commentary states: "This is the initial question." The treatise states: "Like a clear-sighted person viewing various colored forms through a light gossamer, one should know that the wondrous cognition of all bodhisattvas who abide in reaching the ultimate ground is also like this regarding all objects. Like a clear-sighted person viewing various colored forms without any obstacle or separation, one should know that the Tathāgata's wondrous cognition is also like this regarding all phenomena. Second, like the work of painting where various colors are laid out all around, and only the final fine color has not been cleansed and refined (and so forth); like the work of painting where various colors are laid out all around, and the final fine color has already been cleansed and refined. Third, like a clear-sighted person seeing various colors in faint darkness; like a clear-sighted person seeing various colors free from all darkness. Fourth, like a clear-sighted person seeing various colors from afar; like a clear-sighted person seeing various colors from up close. Fifth, like an eye with a slight cataract viewing various colors; like an extremely clear eye viewing various colors. Sixth, like a body residing in the womb (and so forth); like a body emerged from the womb. Seventh, like the mental activity of an arhat during a dream; like the mind of an arhat upon subsequent awakening. Eighth, like the substance of dim wisdom; like the substance of bright wisdom." Explanation: Under "and so forth," the former in all cases matches the bodhisattva and the latter matches the Tathāgata. Only the sixth simile changes the words "wondrous cognition" to "one body," and the seventh simile changes "cognition" to "mind." The eighth changes "lamp" to "substance of wisdom"; the remaining five are all like the initial line. That commentary explains: "The first five similes differentiate distinctions based on the function of the two cognitions. The single eighth simile clarifies distinctions based on the substance of the two cognitions. The sixth and seventh similes differentiate distinctions based on body and mind respectively. Examining the previous five similes, their meaning applies to the function of both cognitions of persons and phenomena. In the stage of equal enlightenment, the eighth consciousness has outflows, so the body is also like this, its meaning being equivalent to residing in the womb. That is, the five and eighth consciousnesses are tainted and deceptive, their meaning being equivalent to being in a dream." The treatise states: "Therefore, one should know that all bodhisattvas who abide in reaching the ultimate ground have eight distinctions from the wondrous cognition, body, and mind of the Tathāgatas." Furthermore, the "Bodhisattva Ground" in the *Yogācārabhūmi* contains yet another passage. As for "inferior undefiled [seeds]," in the tenth fascicle of the *Vijñaptimātratāsiddhi*, under the explanation of the transformation of the basis, they are called "that which is abandoned." This means that the inferior undefiled seeds are the active manifestations arising in the tenth ground, which can only be abandoned in the diamond path; hence it says "not yet abandoned." "White and pure indeterminate" refers to the ripening consciousness (*vipāka-vijñāna*); in the eighth ground one abandons the name *ālaya*, in the tenth ground it is still called the ripening consciousness, and only upon reaching the Tathāgata stage does one abandon the ripening [consciousness] and call it the undefiled consciousness (*amalavijñāna*). As for "third, due to not yet abandoning outflows in good dharmas," this refers to accompanying the seeds of the two obscurations; those seeds of the two obscurations are that which is severed and abandoned.