大方廣佛華嚴經隨疏演義鈔 22.12

22.12

Regarding the commentary's "First, establishing the intent," the commentary text has four parts: first, generally revealing the intent of establishment, which is in chapter twenty-seven of the Mahāprajñāpāramitopadeśa; second, from "The Tathāgata is uniquely one..." downward, the reasons for establishing ten; third, from "Due to time..." downward, the reasons for establishing many; fourth, from "The causes and conditions for delivering people..." downward, the reasons for expounding ten. The third is the gate of discrimination in the Yogācāra[-bhūmi]. However, the Yogācāra[-bhūmi] also speaks of seven gates, which differ slightly from this: first, intrinsic nature; second, discrimination; third, uncommonness; fourth, equality; fifth, operation; sixth, sequence; seventh, distinction. The preceding has two gates, and now there is discrimination. What is discrimination? The Yogācāra[-bhūmi] states: "Through three discriminations, know that they are immeasurable: first, discrimination by time, meaning following and entering into all that is to be known subsumed under the three times; second, discrimination by category, meaning following and entering into all conditioned specific characteristics, common characteristics, and all mental aspects; third, discrimination by continuum, meaning following and entering into all continuums and all matters and meanings of the diverse sentient beings." Fourth, the reasons for expounding ten may be contemplated. In the second part, explaining names, the Yogācāra[-bhūmi] is in fascicle forty-nine, and under intrinsic nature it is in fifty-seven, which is the Viniścayasaṃgrahaṇī. Under the fifth part, sequence, it is divided into four: first, generally listing the sequences of various texts; second, from "For now, relying on..." downward, clarifying the sequence relying on the treatise; third, from "The many gates of the Yogācāra..." downward, indicating that the extensive treatment is elsewhere; fourth, from "The above..." downward, harmonizing the sequence of the sūtra. In the third part, regarding the statement "many gates," the treatise states: "When the Tathāgata first accomplished right awakening, he immediately and suddenly realized the ten kinds of powers of cognition, and only later did they sequentially manifest one by one. That is, he first gave rise to the power of the possible and impossible to observe all phenomena and establish all non-erroneous causes and effects. Having observed this, he next gave rise to the cognition power of one's own karma: for those seeking superior fruits in the desire realm, he skillfully expounded it to cause them to leave unwholesomeness. If there are those seeking the worldly path of detachment from desire, he instructed them to advance toward the merits of dhyāna meditation, and thus gave rise to the power of concentration. If sentient beings seek the supramundane dharma of detachment from desire, he expounded the supramundane path for them. That is, herein he first gave rise to the power of faculties to observe whether faculties are superior or inferior. Next he observed whether those faculties were preceded by inclinations. Next he observed whether inclinations were preceded by latent afflictions. Having known faculties, desires, and latent afflictions, he next caused them to enter into the focal object. Next, having gathered and stabilized their minds through the preliminary engagement of entering the focal object and having cultivated pure practice, he expounded the middle way for them to cause them to leave annihilationism and eternalism—namely, past lives eliminates eternalism, and the divine eye eliminates annihilationism. Next, he caused them to permanently sever all afflictions and all residual habit-energies, giving rise to the power of the destruction of the outflows." There are further different sequential gates, but fearing prolixity, they are not cited.