仁王護國般若波羅蜜多經疏 1.262

1.262

The commentary explains: Regarding 'If one attaches to names and marks and discriminates phenomena', this clarifies delusion, attaching to marks and being confused about the real, which are the first three of the five dharmas. The 'five dharmas' are: marks (nimitta), names (nāma), discrimination (vikalpa), correct cognition (samyagjñāna), and suchness (tathatā). The sixth fascicle of the Prakaraṇāryavācā and the seventy-fourth fascicle of the Yogācāra both explain that paratantra subsumes four: it subsumes marks, names, discrimination, and correct cognition; pariniṣpanna is one, subsuming suchness; parikalpita does not subsume any of the five things. They say: defiled mind and mental factors transform to resemble that which is expressed, which is called 'marks'. Appearing to resemble that which expresses, it is designated as 'names'. The mind and so forth capable of transforming are established as 'discrimination'. Because untainted mind and so forth are free from proliferation, they are called 'correct cognition'. The second chapter of the Madhyāntavibhāga says: paratantra-svabhāva subsumes marks and discrimination; parikalpita-svabhāva subsumes only names; correct cognition and suchness are subsumed under pariniṣpanna. It says: the objective aspects (nimittabhāga) of defiled mind and mental factors are called marks, the rest are called discrimination; because parikalpita-svabhāva completely lacks an intrinsic essence, to show that it is nonexistent, it is provisionally spoken of as names. Correct cognition and suchness—both the cognizer and the cognized are non-erroneous, hence subsumed under pariniṣpanna. A verse in the Laṅkāvatāra says: 'Names, marks, and awakening thoughts are the two characteristics of intrinsic nature; correct cognition and suchness are then the perfected characteristic.' Regarding 'names and marks', they are subsumed under parikalpita, because both lack intrinsic essence. Regarding 'awakening thoughts', they are false discrimination, meaning the mind and mental factors, subsumed under paratantra-svabhāva; because they take the aforementioned names and marks as objects, they are called awakening thoughts. 'The two characteristics of intrinsic nature' refers to the three dharmas above, namely the two intrinsic natures of parikalpita and paratantra. 'Correct cognition and suchness are then the perfected characteristic' means that cognition and suchness, the two kinds, constitute the pariniṣpanna. Correlating the five dharmas explained in the Madhyāntavibhāga and Laṅkāvatāra to this sūtra: the previous text stating that dharmatā 'does not abide in form, does not abide in non-form', and so forth corresponds to the latter two of the five, for correct cognition and suchness are both pariniṣpanna. Although correct cognition is not unconditioned, because untainted conditioned phenomena are free from inversion and ultimate, the Laṅkāvatāra speaks of it as pariniṣpanna. The subsequent text on conventional truth consists of the first three dharmas, because the three realms and three vehicles are paratantra-svabhāva, which are the marks and discrimination of the Madhyāntavibhāga and the awakening mind of the Laṅkāvatāra Sūtra. The sixty-two views are subsumed under parikalpita, which are the 'names' of the Madhyāntavibhāga and the 'names and marks' of the Laṅkāvatāra. Correlating the Prakaraṇāryavācā and Yogācāra to this sūtra: dharmatā is the fifth, and conventional truth corresponds to the first four, because parikalpita is not established separately, being explained from the perspective of mind. 'The six destinies, the four modes of birth, and the practices and fruits of the three vehicles' are all as explained above. Regarding 'that is failing to see the real nature of phenomena', if one attaches to names and marks and discriminates phenomena, up to grasping the practices and fruits as truly existent, then one cannot see the real nature of phenomena. This reveals that those free from grasping are able to see the real nature; the following 'Chapter on the Two Truths' arises because of this, and the sequence before and after will be fully understood when reaching the text.