大方廣佛華嚴經隨疏演義鈔 82.55

82.55

疏「五初果」等者，即前共十地中見地也。然《俱舍》等以第十六心先已見理，不明見道，見道要須未見今見，故今道已先見，乃重慮修行，故名修道。《智度論》意，至第十六是解脫道，斷惑方終、見諦始圓，故名見地。疏釋眾結斷，乃有二意：先總、後別。總有三正三隨者，三正即《涅槃經》，謂身見、戒取、疑。《俱舍》說斷其六，故加三隨。邊見隨身見，執斷常者必依身故。見取隨戒取，非因計因必計勝故。邪見隨疑，疑無之心斷善根故。亦可下二別明八十八使，前《俱舍》中共引頌云「苦下具一切，集滅離三見，道除於二見，上界不行恚。」故欲苦有十，集滅各七為十四，道下有八成三十二。上二界四諦各除一嗔。故兩界各二十八，故成八十八。此見所斷，若語修道，欲界斷四，謂六根本，除見及疑，但有貪嗔癡慢。上二界各唯除嗔，二界各三，故有六。合欲之四，共成十使，即三果已後斷之。復合前名九十八使，更加十纏為一百八煩惱。

Regarding the commentary's "Fifth, the stage of the first fruit," and so forth: this is the Stage of Seeing (darśana-bhūmi) among the shared ten stages mentioned earlier. However, the Kośa and other texts hold that because one has already seen principle by the sixteenth mind-moment, they do not explain it as the path of seeing (darśanamārga); the path of seeing necessarily requires that what was not seen before is now seen. Therefore, since on the present path it has already been seen previously, one re-reflects and practices, hence it is called the path of cultivation (bhāvanāmārga). The intention of the Mahāprajñāpāramitopadeśa is that upon reaching the sixteenth [mind-moment], it is the path of liberation (vimuktimārga), wherein the severance of afflictions is at last concluded and the vision of the truths is first perfected; hence it is called the Stage of Seeing. When the commentary explains the severance of the fetters, there are two intentions: first general, then specific. The general contains three primary and three concomitant [fetters]: the three primary ones are those from the Nirvāṇa-sūtra, namely view of self (satkāyadṛṣṭi), adherence to rules and observances (śīlavrataparāmarśa), and doubt (vicikitsā). The Kośa states that six are severed, and thus adds three concomitant ones: extreme view (antagrāhadṛṣṭi) is concomitant with view of self, because those clinging to annihilation or eternity necessarily rely on the body; attachment to views (dṛṣṭiparāmarśa) is concomitant with adherence to rules and observances, because taking what is not a cause as a cause necessarily takes it as superior; wrong view (mithyādṛṣṭi) is concomitant with doubt, because the mind doubting non-existence severs the roots of wholesome qualities. Alternatively, the next two [teachings] specifically clarify the eighty-eight anusayas. The verse quoted earlier from the Kośa says: "Under suffering, all [ten] are present; arising and cessation are free of three views; the path excludes two views; in the higher realms, ill-will does not operate." Thus, under the suffering of the desire realm there are ten; under arising and cessation there are seven each, making fourteen; under the path there are eight, making thirty-two. In the upper two realms, for each of the four truths anger (dveṣa) is excluded. Thus, for each of the two realms there are twenty-eight, totaling eighty-eight. These are what is severed by seeing. If speaking of the path of cultivation, in the desire realm four are severed, meaning that among the six fundamental [afflictions], excluding views and doubt, there are only greed, anger, delusion, and conceit. In the upper two realms, only anger is excluded from each; each of the two realms has three, hence there are six. Combined with the four of the desire realm, they together constitute ten anusayas; that is, they are severed after the third fruit. Combining these with the previous ones makes ninety-eight anusayas, and further adding the ten bondages (paryavasthāna) makes one hundred and eight afflictions.