大方廣佛華嚴經搜玄分齊通智方軌 3.29.4

3.29.4

Answer: It is simply because in the gate of generation through cultivation, its meaning is established as fundamentally present. Previously, when the mind was in delusion, essence and function were not spoken of; only now is it spoken of that the dharmakāya exists. Therefore we know that it is close to that newly generated, and its meaning of prior existence is distant. As the treatise says, "It is separated and not separated from impermanence." Since it speaks of impermanence, it cannot be derived from fundamental presence. The above four meanings fundamentally apply in common to this dependent origination. If divided according to the text of the sūtra, these ten rounds of dependent origination comprise only two gates: first, generation through cultivation; second, fundamental presence [revealed through] generation through cultivation. The remaining two are in the "Nature Manifestation" chapter. Second, regarding the discriminated dependent origination of defiled phenomena, there are two meanings: first, the gate of the one mind of dependent origination; second, the gate of the one mind of reliance and support. The gate of dependent origination broadly has three divisions: first, the gate of the assembly of conditions of the true and the false; second, the gate of subsuming the fundamental into the derivative; third, the gate of subsuming the derivative into the fundamental. Regarding the "assembly of conditions": speaking in terms of general characteristics, the twelve links of dependent origination are created by the fundamental consciousness, without distinction of true and false. As the treatise says: "Relying on the dharma of the one mind, there are two gates, because these two gates are not separate from each other." Also this sūtra says: "Because they are transformed by mind alone." And as the treatise says: "The combination of the true and the false is called ālaya." The purely true does not give rise [to anything], and the solitary false cannot succeed; only when the true and the false combine is there function. Just like events in a dream: only when known to unite with sleep can they gather and arise. This is the gate of the assembly of conditions of the true and the false. Second, regarding "subsuming the fundamental into the derivative": it is created solely by the false mind. The treatise says: "It is called the seed-consciousness and the maturation-consciousness." At the time of the antidote path, the fundamental consciousness is entirely extinguished; the dharmakāya wandering through the five destinies is called a "sentient being", taking on distinct flavors according to the places it flows. The dharma-seed's manifold sufferings are manifold like this; therefore we know that it subsumes the fundamental into its derivatives. Question: When following defilement, is it identical to defilement, or is it still pure? Answer: Its essence is pure, and fundamentally it is also pure; it cannot be called "following [defilement]". Therefore we know that at the time of defilement it cannot be [called] pure. If so, one should not say that the mind of arising and ceasing relies on the tathāgatagarbha; there would only be solitary arising and ceasing. Now, in speaking of mutual reliance, such a statement is made because one with wisdom realizes both defilement and purity; thus it is spoken in this way, not confined to the gate of defilement. Third, regarding "subsuming the derivative into the fundamental": the twelve links of dependent origination are created solely by the true mind, just as waves are made of water, and just as dream events are made solely of the retribution-mind, because of the true nature. The sūtra says: "The five aggregates, the twelve links of dependent origination, ignorance, and other phenomena are all Buddha-nature." Also this sūtra says: "The triple realm is false, made solely by the one mind." The commentary's explanation says: "Because it is the ultimate truth." Question: Subsuming the derivative into the fundamental should belong to the pure category; why is it discriminated within the defiled gate? Answer: This subsuming the derivative into the fundamental fundamentally belongs to the dependent origination of the pure category; now, to contrast with defilement and reveal that defilement is like an illusion, it is placed in the defiled gate. Question: If the meaning is such, all pure dharmas contrast with defilement to reveal falsehood; why is subsuming the derivative into the fundamental alone distinguished within defiled dependent origination? Answer: Whenever dependent origination of the pure category is discussed, there are two kinds: first, contrasting with defilement to reveal false dharmas, hence the sūtra says, "Because they do not truly know the ultimate truth of the truths"; second, merely revealing the dependent origination of the pure category, which is the gate revealing the principle, just as in the "Samantabhadra" and "Nature Manifestation" chapters and so forth. The remaining meanings can be understood by following this. This subsuming the derivative into the fundamental is precisely the non-empty tathāgatagarbha. Here there is also the meaning of emptiness, which is the emptiness of own-essence, to be discriminated later. Second, regarding the gate of the one mind of reliance and support: the sixth, seventh, and other consciousnesses are established in reliance upon the ālaya. Hence the treatise says: "The twelve links of dependent origination rely on the ālaya-consciousness, because the ālaya-consciousness serves as the universal cause." Question: How is this distinguished from the one mind of dependent origination above? Answer: In the one mind of dependent origination above, defilement and purity are identical in essence and their differences are not distinguished. In this gate of reliance and support, the supporting and the supported are different; hence it is divided into two. Question: Since the above meanings are distinct in each gate, how can they form a single realm of realization? Answer: All that was distinguished above was revealed in terms of distinct conditions; these are the conditions of the preparatory path to the realm of realization. Since desires and inclinations are distinct, the gates of contemplation upon which one relies are not one. If one seeks the realm of realization, it is as explained above in the ten equalities. The second section explaining the meaning is finished. Next, correlating with the text, the specific characteristics of the contemplation gates are explained. Within the ten contemplations of the sūtra text, it first explains the contemplation in forward order and next distinguishes the contemplation in reverse order; the rest are all like this. The characteristics of the contemplation in reverse order will be explained later. In the order of the initial division on causes and conditions, there are three kinds of distinctions: first, clarifying the hindrances to be counteracted; second, distinguishing the essence of the contemplation; third, explaining the sūtra text; the rest are all like this. Regarding "counteracting the hindrances": this counteracts attachment to the view of self, which claims that the twelve divisions are made by a self; that is, the view of a transitory collection and wrong view pervade universally. If distinguished according to the text, it only counteracts the view of a person; this delusion is universally counteracted by those three emptinesses. What are the characteristics of counteraction? There is truly no characteristic of a person, yet one sees the characteristic of an actual person; this is counteracted by the gate of emptiness. Dependent origination arises resembling a self, yet does not arise as apprehended; taking it to be a resembling characteristic is counteracted by [the gate of] non-arising. How is this known? Because there is that resembling self, the treatise says: "The consciousness of the distinction between self and other arises from the habituation of the view of self." Hence we know this. Accomplishing resembling arising and the characteristics of real phenomena is the gate of wishlessness, which counteracts both prior attachments in common. It can also counteract that emptiness of non-self and the seen characteristics of the eight masteries. How is this known? Hence the treatise says: "Because the emptiness of own-essence exists, this establishes the nature of non-nature." This is the gate of counteracting delusions.