大方廣佛華嚴經隨疏演義鈔 89.56

89.56

疏「爾焰者此云所知」等者，疏略引《入大乘論》。論云「菩薩有無量無邊阿僧祇功德，到爾焰地向於涅槃，以愍眾生還入生死，阿僧祇劫示受勤苦，出過一切聲聞辟支佛上，具足一切功德智慧。是故超度爾焰之地，乃至云菩薩處生死海中，第一阿僧祇劫修淨治地行求淨解脫，第二阿僧祇劫修淨禪定行，第三阿僧祇修淨智慧行，除爾焰地障。是故菩薩名乘自在乘，滿足十地，得無礙無障，一切具足，故得阿耨多羅三藐三菩提。是故以爾焰智得成大果。」釋曰：爾焰梵語，此云智母，亦云智度，亦云境界，亦云所知，即所知障亦名爾焰。以經云「令過爾焰海」故。疏但用所知一義，即論中第三劫過生死海也。論中又云「入十地時便能永斷」，由斯十地說斷二愚及彼麁重，皆取爾焰為所知也。若據初云到爾焰地，及後結云以爾焰智得成大果，即含餘義。今取經意，但舉一耳。

In the commentary, "*Jñeya* (eryan) is translated here as the object of cognition (suozhi)" and so forth: the commentary briefly cites the *Treatise on Entering the Mahāyāna* (*Mahāyānāvatāra-śāstra*). The treatise says: "A bodhisattva possesses immeasurable, boundless asaṃkhyeyas of merits; reaching the stage of *jñeya* and heading toward nirvāṇa, out of pity for sentient beings he re-enters saṃsāra, manifesting the endurance of toil and suffering for asaṃkhyeya kalpas, surpassing all śrāvakas and pratyekabuddhas, fully endowed with all merits and wisdom. Therefore, he transcends the stage of *jñeya*..." up to where it says: "A bodhisattva resides in the ocean of saṃsāra: in the first asaṃkhyeya kalpa he cultivates the pure practices of purifying the stages seeking pure liberation; in the second asaṃkhyeya kalpa he cultivates the pure practices of dhyāna; in the third asaṃkhyeya kalpa he cultivates the pure practices of wisdom, eliminating the obstacles of the stage of *jñeya*. Therefore the bodhisattva is said to ride the vehicle of sovereignty, fulfilling the ten stages, attaining unimpededness and unobstructedness, completely endowed with everything; hence he attains anuttarasamyaksaṃbodhi. Therefore, by means of *jñeya*-cognition, he attains the great fruit." Commentary: *Jñeya* is Sanskrit; here it is translated as the mother of cognition, also as the perfection of cognition, also as cognitive realm, also as the object of cognition—that is, the obstacle of the object of cognition (jñeyāvaraṇa) is also called *jñeya*. This is because the sūtra says "causing them to cross over the ocean of *jñeya*". The commentary employs only the single meaning of the object of cognition, which is crossing over the ocean of saṃsāra in the third kalpa in the treatise. The treatise also says: "Upon entering the ten stages, one can permanently sever it." Thus, when the ten stages speak of severing the two kinds of ignorance and their coarse heaviness, they all take *jñeya* as the object of cognition. If based on the initial statement of reaching the stage of *jñeya* and the concluding statement that by *jñeya*-cognition one achieves the great fruit, other meanings are encompassed. Now, taking the sūtra's intended meaning, only one is presented.