大方廣佛華嚴經疏 46.8

46.8

First is the initial [supernormal power]. The heading says 'the minds of others' because this wisdom takes the minds of others as its cognitive object. If termed directly by the cognitive object, it should be called 'the supernormal power of distinctions of mind,' because whether [mental] states or primary minds, it can know their manifold types; both designations are tatpuruṣa compounds. However, regarding wisdom cognizing the minds of others, various theories differ. Master Sthiramati states: 'The Buddha's wisdom cognizing the minds of others directly cognizes the actual basis (vastu); all others project reflections.' Master Dharmapāla holds that the Buddha also projects a reflection: if he were to cognize the actual basis, he would apprehend a dharma outside mind, which would destroy vijñapti-mātra; it is merely that it extremely resembles the actual basis, differing from that of an ordinary practitioner. According to the Vijñaptimātra school, Dharmapāla is correct. Yet viewed from the present sūtra, the former view is also not in error, because subsuming objects into mind does not destroy objects, and the obliteration of both subject and object does not obstruct their preservation. The ultimate truth of mind-only is neither one nor different: at the very moment one cognizes another, it is oneself. Because sentient beings' minds, which are identical with the Buddha's mind, are not the Buddha's mind identical with sentient beings' minds, they serve as the cognitive object; because the Buddha's mind, which is identical with sentient beings' minds, is not sentient beings' minds identical with the Buddha's mind, it serves as the cognizing subject. Being blended and fused in this way, they are neither one nor different. If there were sentient beings distinct and outside the Buddha, requiring further projection of reflections, that would conversely lose the true meaning of vijñapti-mātra. Second, from 'knows one [kṣetra]' onwards, is the explanation of the characteristics, within which there are two parts: first, knowing one kṣetra; second, from 'just as one [kṣetra]' onwards, using the few to analogize the many. In the former there are three parts: first, a general statement; next, from 'that is to say' onwards, the particulars; last, from 'in this way' onwards, the conclusion. Among the particulars, there are thirty classes of mind, lacking the third, indeterminate [minds], which is present in full in the Jin dynasty translation. Therein, the first ten broadly reveal them according to characteristics; the latter twenty minds specifically reveal them according to persons. In the former, the first two pertain to nature, broadly subsuming all minds; the next two pertain to practice, because of benefiting others alongside oneself versus solitary goodness; the next two pertain to karmic retribution, because devas are great and humans are small. The above four are purely wholesome. The next two pertain to compliance and opposition, where compliance pervades the three natures with wholesome [minds] being exclusively defiled, while opposition is exclusively wholesome and pervades both defiled and undefiled. In distinguishing them according to persons: the first six pertain to the vehicles, where the first three are fruitions and the latter three are causes, which correspond to the aforementioned minds opposing saṃsāra and minds of broad versus narrow scope; the next eight classes of beings pertain to categories, which correspond to the aforementioned minds complying with saṃsāra and great versus small minds. Hell beings and the like pertain to destinies, which also comply with saṃsāra and are unwholesome minds. The rest can all be understood.