大方廣佛華嚴經隨疏演義鈔 8.6

8.6

疏「又無上依經，寶性、佛性二論，皆說入滅二乘」等者，《無上依》第一說云「阿難！一切阿羅漢辟支佛、未自在位菩薩，為由四種障，不得如來法身四德。一者生緣惑、二者生因惑、三者有有、四者無有。何者是生緣惑？即是無明住地，生一切行，如無明生業。何者是生因惑？是無明住地所生諸行，譬如無明所生諸業。何者有有？緣無明住地、因無明住地，所起無漏行，起三種意生身。譬如四取為緣、三有漏業為因，起三種有。何者無有？緣三種意生身，不可覺知微細墮滅。喻如緣三有中生念念老死，由無明住地一切煩惱是其依處未斷除故，諸羅漢辟支佛、未自在位菩薩不得至見煩惱垢濁、習氣臭穢，究竟滅盡大淨波羅蜜。又因無明住地輕相惑，有虛妄行未滅除故，不得至見無作無行極寂大我波羅蜜。緣無明住地、因微細虛妄起無漏業，意生諸陰未除盡故，不得至見極滅遠離大樂波羅蜜。若未得一切煩惱諸業生難永盡無餘，是諸如來為甘露界，則變易生死斷續流滅無量，不得至見極無變異大常波羅蜜。阿難！於三界中有四種難：一者煩惱難、二者業難、三者生報難、四者過失難。無明住地所起方便生死，如三界內煩惱難。無明住地所起因緣生死，如三界內業難。無明住地所起有有生死，如三界內生報難。無明住地所起無有生死，如三界內過失難。應如是知。阿難！四種生死未除滅故，三種意生身無有常樂我淨波羅蜜果。唯佛法身是常是樂是我是淨波羅蜜，汝應知之。」釋曰：據上經文，明於二乘及未自在菩薩皆受變易。三界之外有業惑苦甚為昭著，如何斷言永滅無餘？下疏明於四種生死，可檢於此。論下文中又廣說常樂我淨之相，亦可知之所歸。下言「寶性佛性二論」者，大意同《無上依經》。《寶性論》當第四，《佛性論》當第二，此卷亦廣論四種生死。

Regarding the Commentary's "Furthermore, the Anuttarāśraya-sūtra, the Ratnagotravibhāga, and the Buddha-Nature Treatise all state that the two vehicles who enter extinction..." and so forth: The first [fascicle] of the Anuttarāśraya-sūtra states: "Ānanda! All arhats, pratyekabuddhas, and bodhisattvas not yet in the stage of mastery, due to four kinds of hindrances, do not attain the four virtues of the Tathāgata's dharmakāya: first, the affliction that is the condition for rebirth; second, the affliction that is the cause of rebirth; third, having existence; and fourth, non-existence. What is the affliction that is the condition for rebirth? It is the ground of ignorance, which gives rise to all formations, just as ignorance gives rise to karma. What is the affliction that is the cause of rebirth? It is the formations born of the ground of ignorance, just as karma is born of ignorance. What is having existence? Conditioned by the ground of ignorance and caused by the ground of ignorance, the outflow-free activities that are generated give rise to three kinds of mind-made bodies. Just as the four graspings serve as conditions and the three types of outflow karma serve as causes to give rise to the three realms of existence. What is non-existence? Conditioned by the three kinds of mind-made bodies, there is imperceptible, subtle destruction and cessation. For instance, just as conditioned by birth within the three existences, there is moment-to-moment aging and death. Because the ground of ignorance, on which all afflictions depend, has not yet been severed, the arhats, pratyekabuddhas, and bodhisattvas not yet in the stage of mastery cannot attain the vision of the definitive extinction of the defilement, turbidity, and foul odor of karmic impressions, which is the pāramitā of great purity. Furthermore, because the subtle afflictions caused by the ground of ignorance and their unreal activities have not yet been eliminated, they cannot attain the vision of the pāramitā of the extremely quiescent great self, free from fabrication and activity. Because the outflow-free karma arising from the subtle unreality conditioned by the ground of ignorance, and the mind-made aggregates, have not yet been completely removed, they cannot attain the vision of the pāramitā of great bliss, supremely quiescent and remote. If they have not attained the eternal and remainderless exhaustion of all afflictions, karma, and difficulties of rebirth—which for the Tathāgatas is the realm of nectar—then the discontinuous flows and cessations of inconceivable transformation birth-and-death will be immeasurable, and they cannot attain the vision of the pāramitā of great permanence, utterly free from transformation. Ānanda! Within the three realms, there are four kinds of difficulties: first, the difficulty of afflictions; second, the difficulty of karma; third, the difficulty of retribution of birth; and fourth, the difficulty of faults. The expedient birth-and-death arising from the ground of ignorance is like the difficulty of afflictions within the three realms. The cause-and-condition birth-and-death arising from the ground of ignorance is like the difficulty of karma within the three realms. The having-existence birth-and-death arising from the ground of ignorance is like the difficulty of retribution of birth within the three realms. The non-existence birth-and-death arising from the ground of ignorance is like the difficulty of faults within the three realms. It should be known thus. Ānanda! Because these four kinds of birth-and-death have not yet been eliminated, the three kinds of mind-made bodies do not possess the fruits of the pāramitās of permanence, bliss, self, and purity. Only the Buddha's dharmakāya is the pāramitā of permanence, bliss, self, and purity; this you should know." Explanation: Relying on the above sūtra text, it clarifies that the two vehicles and bodhisattvas not yet in the stage of mastery all undergo inconceivable transformation [birth-and-death]. That there are karma, afflictions, and suffering outside the three realms is extremely manifest; how could one definitively assert that they are eternally extinct without remainder? Where the Commentary below explains the four kinds of birth-and-death, one may refer to this. In the later text of the treatise, the characteristics of permanence, bliss, self, and purity are also extensively explained, and their final destination can also be known. The reference below to "the two treatises, the Ratnagotravibhāga and Buddha-Nature Treatise": their general purport is identical to the Anuttarāśraya-sūtra. In the Ratnagotravibhāga it is in the fourth [fascicle], and in the Buddha-Nature Treatise it is in the second [fascicle]; these fascicles also extensively discuss the four kinds of birth-and-death.