大方廣佛華嚴經隨疏演義鈔 22.19

22.19

Regarding the Commentary's 'Abiding in the bodhisattva lineage': if based on the five gotras, one excludes the other four lineages and takes solely the bodhisattva lineage. Now, according to the Dharmatā school, nature is formed through habituation, not by intrinsic possession, because intrinsic possession is impartial. Therefore, in the *Mahāyānasaṃgraha* there are only six superiorities, without the initial 'abiding.' Or, if it is said to be subsumed by bodhicitta, then one knows it is formed solely through habituation. However, Asabhāva's quotation of the verse also seems to verify the existence of the lineage of abiding. The verse states: 'The rhinoceros-horn analogy does not possess / The six pāramitās; / Only our Most Superior Lord / Reaches the other shore in the highest grade.' The meaning of this 'Most Superior Lord' resembles the first one. Yet according to this explanation, it is also formed through habituation, not intrinsic possession. In the fifth, the Commentary's 'Meaning it requires signless cognition' refers to the emptiness of the three wheels. Hence the 'Chapter on Transcending the World' states: 'Giving that is pure in the three wheels, because the giver, the receiver, and the given object are observed with right mindfulness as being like empty space.' In the Commentary, 'Sixth, superior dedication.' Question: 'Since it speaks of dedication to bodhi, how does it differ from reliance?' Explanation: 'A person with the mind of the path does not necessarily dedicate everything to bodhi; here, it is dedication. Furthermore, reliance is the intention prior to practice, whereas here dedication is the aspiration following practice.'