大方廣佛華嚴經搜玄分齊通智方軌 3.40

3.40

Second, conformity through great compassion: great compassion conforms to causes and conditions, or causes and conditions conform to great compassion. The author of the commentary combines the ten into four: first, taking the first as delusion and inversion; second, taking one gate as seeking liberation in other places; third, taking four gates as seeking liberation through different paths; fourth, taking four gates as seeking a different liberation. The first distinguishes faults as that which is departed from; the second is the principle sought; the third is the path relied upon; the fourth is the fruit sought. In these four gates, each opposes the other: the heterodox is that which is cured, and the orthodox is that which cures. First, delusion and inversion: delusion and inversion follow wherever there is attachment; because this is a contemplation of facts, because of attachment to a self, and because being born everywhere is far removed from a self, there is then no birth; that is, using inversion to cure the characteristics of dharmic selfhood, and using the mind that knows faults to cure the mind attached to self. As for seeking liberation in other places: ordinary beings, in their delusion and inversion, should constantly seek liberation within the ālayavijñāna and ādānavijñāna, yet they seek liberation in other places, in the self and what belongs to the self. What does this mean? One should seek liberation within the dharmas of ālaya-dependent origination, yet within the realm of a false self one seeks liberation; that is, using the cognitive object of consciousness to cure the cognitive object of self, and using the wisdom of consciousness-only to cure the wisdom of self. What is seeking liberation through different paths? It is seeking liberation in inverted causes. What does this mean? One should seek the reliance of the path within the principle of causes and conditions, yet within false causes such as prakṛti one seeks the path to liberation; then one cures it with the principle of self-cause. Taking prakṛti as the producing cause, the principles and dharmas of the twenty-five tattvas are the causes of prakṛti; because they are unequal, they must be cured. What are the twenty-five tattvas? The five organs of cognition (buddhīndriya), which are the five sense organs such as the eye; the five organs of action (karmendriya), which are the organs of hands, feet, speech, anus, and genitals; together with the mind organ (manas) as the eleven faculties (indriya). The five great elements (mahābhūta), which are earth, water, fire, wind, and space. The five subtle elements (tanmātra), which are form, sound, odor, taste, and touch. Adding these to the previous eleven makes twenty-one. Grief, joy, and darkness are also named defilement (guṇa); coarseness and blackness are greed, hatred, and delusion, jointly named defilement. The tattva of mind (citta/mahat) makes twenty-two. The tattva of conceit (ahaṃkāra), also named ego-mind, makes twenty-three. Awakening (buddhi), also named intellect, makes twenty-four. Primordial nature (prakṛti) makes twenty-five. When a person is about to die, being unable to perform actions, first the five organs of action dissolve and transform into the five organs of cognition; the physical eye dissolves and transforms into the fire element, the ear transforms into space, the nose transforms into earth, the tongue transforms into water, and the body organ dissolves and transforms into wind. The five great elements dissolve and transform into the five subtle elements: earth transforms into odor, water transforms into taste, fire transforms into form, space transforms into sound, and wind transforms into touch. The subtle elements transform into grief, joy, and darkness; grief and joy transform into conceit; conceit transforms into intellect; intellect transforms into primordial nature. Here, dissolving is not annihilation, but merely lacking manifest function and returning to the source; hence it is called dissolving. Arising, conversely to the above, can be known; [the links] do not abandon one another. This cures creation by Brahmā, because Brahmā is separated from sentient beings. The three paths cure ascetic practice as a cause, because ascetic practice is not a cause of bliss. The three periods of time cure causelessness, because causes produce across past, present, and future periods. Using the mind of four wisdoms to cure heterodox wisdom has two meanings: first, taking dependent origination as the substance of the correct path, and taking cultivation and fulfillment of wisdom as the substance of the auxiliary path, self-causes and so forth are the substance of the correct path. Second, taking non-discriminative wisdom as the correct path and the bodhipakṣa-dharmas as the auxiliary path, this adduces phenomena and takes the contemplating wisdom as the substance of the path. As for seeking a different liberation: generally explaining liberation, there are three kinds: first, revealing dependent origination; second, generating wisdom; third, extinguishing afflictions. Now, seeking liberation within self and what belongs to self, falsely conceiving permanence, bliss, self, and purity, all three meanings are unaccomplished. The commentary reveals this through four meanings: first, using the three sufferings to cure their inversion of bliss, revealing the true virtue of bliss in the principle of dependent origination, because the movement of suffering of conditioning and so on is absent. Second, using causes and conditions to cure their inversion of self, directly revealing the virtue of self, because conditioned phenomena lack self-mastery. Third, using the contemplation of bond of arising to cure their inversion of purity, directly revealing the virtue of purity, because bondage is not sovereign purity. Fourth, using conformity to existence to cure their inversion of permanence, directly revealing the virtue of permanence, because conforming to the three existences is impermanent and not yet escaped. Furthermore, sequentially matching them with permanence, bliss, and so forth, the remaining meanings are as in the commentary.