大方廣佛華嚴經隨疏演義鈔 9.15

9.15

疏「既出世智依生滅識」下，第九明佛身無為有為別中有為義也。《佛地論》第三云「大覺地中無邊功德，略有二種：一者有為、二者無為。無為功德，淨法界攝。淨法界者，即是真如。無為功德皆是真如體相差別。有為功德四智所攝，無漏位中智用強故，以智名顯。一切種心心所有法及餘品類，若就實義具攝一切功德，若就麁相攝妙觀察」等，明知四智皆有為也。《唯識》第十云「四所轉得，此復有二種：一所顯得，謂大涅槃。二所生得，謂大菩提。此雖本來有能生種，而所知障礙故不得生。由聖道力斷彼障故，令從種起名得菩提。起已相續窮未來際。」此即〈四智相應心品〉。乃至云「故此四智總攝佛地一切有為功德皆盡。」以斯二論，明皆有為。今疏初兩句出有為所以。以從種生，生則有為。況能生識體是生滅，所生之智安非有為？既是修生有為，必有有為之相，謂生住異滅，故云「為相所遷」。四智攝於三身，大圓鏡智成自受用，故說「報身有為無漏」。

Regarding the Commentary's statement below from "since supramundane cognition relies on consciousness that arises and ceases": this is the ninth, clarifying the sense of being conditioned within the distinction between the Buddha's body being unconditioned and conditioned. The Buddhabhūmi-śāstra, fascicle three, says: "Within the ground of Great Awakening, the boundless merits are briefly of two kinds: first, conditioned; second, unconditioned. Unconditioned merits are subsumed under the pure dharmadhātu. The pure dharmadhātu is precisely tathatā. Unconditioned merits are all distinctions in the essence and characteristics of tathatā. Conditioned merits are subsumed under the four cognitions; because the functions of cognition are predominant in the state of undefilement, they are made manifest under the name of cognition. The minds, mental factors, and other categories possessing all seeds subsume all merits if taken according to the real sense; if taken according to coarse characteristics, they subsume wondrous observation..." and so forth. From this we clearly know that the four cognitions are all conditioned. The Vijñaptimātratāsiddhi, fascicle ten, says: "Regarding what is attained through the four transformations, there are again two kinds: first, that attained through manifestation, namely great nirvāṇa; second, that attained through generation, namely great bodhi. Although there are originally seeds capable of generating this, because the cognitive hindrance obstructs them, they cannot be generated. By the power of the noble path, that hindrance is severed, thereby causing them to arise from seeds; this is named attaining bodhi. Having arisen, they continue uninterrupted to the end of the future." This refers to the "States of Mind Associated with the Four Cognitions." It goes on to say: "Therefore these four cognitions comprehensively subsume all conditioned merits on the Buddha ground without remainder." Based on these two treatises, it is clear that they are all conditioned. Now the Commentary's first two lines state the reason for their being conditioned: because they are generated from seeds, being generated means being conditioned. How much more so when the consciousness that is capable of generating is in essence arising and ceasing—how could the generated cognition not be conditioned? Since it is conditioned and produced through cultivation, it must possess the characteristics of the conditioned, namely arising, abiding, changing, and ceasing; hence it says "it is altered by characteristics." The four cognitions subsume the three bodies; the great round mirror cognition accomplishes [the body for] one's own enjoyment; therefore it says "the reward body is conditioned and undefiled."