大方廣佛華嚴經隨疏演義鈔 8.6

8.6

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.