大方廣佛華嚴經隨疏演義鈔 9.2

9.2

疏「若約所說法相者」下，第三約所詮辯異。然賢首義分齊內第二卷廣明，今但略說。於中，上一句標、下皆別釋。初小乘中四：一約法數多少、二約二空差別、三約所依根本、四結成有餘。今初。言「七十五」者，謂五類法中有多少故。謂一色法十一，《俱舍》頌云「色者唯五根，五境及無表。」二心法一，即是意識。三心所有法，有四十六，謂遍大地有十，《俱舍》頌云「受想思觸欲，慧念與作意，勝解三摩地，遍於一切心。」大善地有十，頌云「信及不放逸，輕安捨慚愧，二根及不害，勤唯遍善心。」大煩惱有六，「癡逸怠不信，昏掉恒唯染。」大不善有二，謂無慚及無愧。小煩惱有十，頌云「忿覆慳嫉惱，害恨諂誑嬌。如是類名為，小煩惱地法。」不定有八，謂悔眠尋伺貪瞋慢疑。上之六類，有四十六。四者不相應行法，有十四種，一得、二非得、三同分、四無想異熟、五無想定、六滅盡定、七命根、八生、九住、十異、十一滅、十二名、十三句、十四文。故頌云「得非得同分，無想二定命，及生住異滅，并名句文身。」五者無為法有三：一擇滅、二非擇滅、三虛空。總上五類之法，合七十五法。比於大乘，欠二十五，次下當明。

Regarding the commentary's "If based on the characteristics of dharmas that are taught" onward: third, distinguishing the differences based on what is expounded. However, this was broadly clarified within the second fascicle of Xianshou's Boundaries of Doctrine; here it is only briefly stated. Within this, the opening sentence introduces it, and what follows separately explains each. First, within the Hīnayāna, there are four points: 1. based on the quantity of dharmas; 2. based on the distinctions between the two kinds of emptiness; 3. based on the fundamental basis; 4. concluding that it is incomplete. Now, the first: as for "seventy-five," it refers to the quantities within the five categories of dharmas. That is: 1. form dharmas are eleven; the Kośa verse says: "Form is only the five sense faculties, / the five sensory objects, and unmanifest form." 2. Mind dharmas are one, which is the mental consciousness. 3. Mental factors (caitasika) are forty-six: the universal mahābhūmika are ten; the Kośa verse says: "Sensation, ideation, volition, contact, desire, / wisdom, mindfulness, and attention, / resolution and samādhi / are universal to all minds." The great wholesome bhūmika are ten; the verse says: "Faith and non-negligence, / pliancy, equanimity, shame, and blame, / the two roots and non-harming, / and diligence are universal only to wholesome minds." The great affliction bhūmika are six: "Delusion, negligence, indolence, disbelief, / torpor, and restlessness are always solely defiled." The great unwholesome bhūmika are two, namely, shamelessness and unblameworthiness. The minor affliction bhūmika are ten; the verse says: "Wrath, concealment, avarice, jealousy, affliction, / harm, resentment, deceit, duplicity, and arrogance— / categories such as these are called / minor affliction-ground dharmas." The indeterminate are eight, namely: remorse, sleep, examination, investigation, greed, anger, pride, and doubt. The above six categories comprise forty-six. 4. Dharmas not associated with mind (cittaviprayuktasasaṃskāra) are of fourteen kinds: 1. acquisition; 2. non-acquisition; 3. generic similarity; 4. retribution of non-conception; 5. concentration of non-conception; 6. concentration of cessation; 7. life faculty; 8. origination; 9. abiding; 10. alteration; 11. cessation; 12. name; 13. phrase; 14. syllable. Hence the verse says: "Acquisition, non-acquisition, generic similarity, / non-conception, the two concentrations, life, / as well as origination, abiding, alteration, cessation, / along with the bodies of name, phrase, and syllable." 5. Unconditioned dharmas (asaṃskṛta) are three: 1. cessation through analytical contemplation (pratisaṃkhyā-nirodha); 2. cessation not through analytical contemplation (apratisaṃkhyā-nirodha); 3. space (ākāśa). Totaling the above five categories of dharmas, they combine to seventy-five dharmas. Compared to the Mahāyāna, they lack twenty-five, which will be clarified directly below.