大方廣佛華嚴經隨疏演義鈔 20.5

20.5

Regarding the commentary's statement, "As for 'all,' it refers to both discriminated and innate [obscurations], whether seeds or manifest activity": this means that the two obscurations are each twofold. First is the discriminated, which is due to false teachers, false teachings, and false conceptualization; this is severed on the path of seeing, and when one enters the first bhūmi it is severed and eradicated forever. Second is the innate, which does not depend on the previous two, but exists spontaneously from birth; this is severed on the path of cultivation, being severed bhūmi by bhūmi. These are again twofold: first, manifest activity, and second, seeds. As for the manifest activity of the cognitive obscuration, it is severed bhūmi by bhūmi. As for the manifest activity of the afflictive obscuration, it is also severed bhūmi by bhūmi. The seeds of affliction are severed continuously right up to the vajropamasamādhi. As for the commentary's statement, "The subtle traces and heavy residues of the heavy residues of the two obscurations": the subtle traces of the two obscurations are just what is formed through perfuming; they are called habit-energies to distinguish them from manifest obscurations. However, habit-energies are twofold: cause and fruit. Those that can serve as causes for actively manifest obscurations are also called seeds. These causal habit-energies are severed by fundamental cognition; when this cause is severed, manifest [obscurations] no longer arise, and hence they do not produce manifest causes. Those that are merely heavy residues are called solely habit-energies; these fruitional habit-energies are severed by subsequently acquired cognition, because when manifest heavy residues are severed, one knows that manifest [obscurations] do not exist. As for "heavy residue," it is so called because it contradicts what is fine and light. However, heavy residues are threefold: first, actively manifest heavy residues, because greed, anger, delusion, and so forth make the practitioner's mind unfit. Second, seed heavy residues, because the seeds of affliction obstruct all cognitions. Third, the heavy residues of heavy residues, which are not actually afflictions but resemble afflictions, such as Śāriputra's habit-energy of anger, Pilindavatsa's habit-energy of arrogance, and the like. Here it is the third, because the sūtra speaks of "residual habit-energies," and also because the stage is ultimate. The previous two are subsumed under "all"; thus the commentary explains, "whether seeds or manifest activity." Above it says "already severed," which implies the path capable of severing, distinguishing it from the path of suppression; hence it says "already severed." Paths of severing are twofold: first, fundamental non-conceptual cognition, which directly realizes the true principle revealed by the two empties; because it is free of objective marks, it can sever the seeds and manifest activity of the two obscurations. Second, subsequently acquired non-conceptual cognition: although it does not directly realize [it] and lacks the power to sever the dormant latencies that delude principle, nevertheless, because it has clear, immediate, and unerring realization regarding established and unestablished marks, it can also permanently sever those dormant latencies that delude phenomena, which are severed by cultivation. All the above represents the purport of the Vijñaptimātratāsiddhi. There is another explanation: within the cognitive obscuration there are also two kinds. First is that which can obstruct the objective sphere of what is to be known, which is non-defiled unknowing and not grasping at dharmas. For example, regarding the five fields of knowledge, if there is something not yet understood, it is merely unknowing; how could there ever be grasping? However, the Vijñaptimātratāsiddhi says: "Because of grasping at self and dharmas, the two obscurations arise together. If one realizes the two empties, those obscurations are accordingly severed." This is spoken in terms of the discriminated obscurations of the path of seeing, because one severs obscurations by realizing the principle of emptiness. When it says it is an obscuration and not grasping, this is spoken in terms of severing the innate obscurations on the path of cultivation, because universally knowing existent things accomplishes all-knowledge. The above is the obscuration of what is to be known. Second, what is to be known is itself the obscuration; hence it is named "cognitive obscuration." Its essence is simply wholesome minds and mental factors; because those two marks of emptiness and existence have not yet been eliminated, contemplating the mind with marks still entails grasping. The former is based on comprehending the conventional; the latter is based on realizing the real; hence it is called the obscuration to cognition. The antidotes to this obscuration are also twofold: first, understanding existence; second, penetrating emptiness; for when both emptiness and existence are clearly illuminated, it is called universal knowing. However, the orthodox doctrine of the Vijñaptimātratāsiddhi is solely the obscuration of what is to be known. Here, based on its theoretical coherence, it is also employed. Question: If the permanent severance of habit-energies belongs solely to the Tathāgata, why does this also state that all are already severed? Answer: There are two explanations for this. First, in terms of characteristic marks of dharmas, complete and absolute eradication belongs solely to the Tathāgata. If considered in terms of progressive separation, it also extends to bodhisattvas. For the sūtra teaches three kinds of heavy residues severed across three positions. The Saṃdhinirmocana-sūtra teaches three heavy residues: first, in the skin, severed at the first bhūmi; second, in the flesh, severed only at the eighth bhūmi; third, in the bone, severed solely at the Buddha-bhūmi. Although other stages also sever heavy residues, these three stages are prominent; therefore, it speaks particularly of the first bhūmi because it abandons the ordinary and enters the stage of the noble; the eighth bhūmi, because undefiled [cognition] is constantly continuous; and the Buddha-bhūmi, because the fruit is complete and they can be abandoned all at once. Moreover, these are precisely bodhisattvas of the eighth bhūmi; hence it says "severed." Second, in terms of perfect fusion, it is as clearly shown in the commentary text.