大方廣佛華嚴經隨疏演義鈔 23.28

23.28

Regarding the commentary from "However, the doctrine of this sūtra" onward: second, distinguishing the categories. Going from broad to narrow, there are five levels in total: 1. Because the immeasurable dharmadhātus are interpenetrating. 2. There are summarily ten, to reveal inexhaustibility. 3. "However, the essence does not go beyond five," which pinpoints the actual essence. The words "Fully as in the *Buddhabhūmi-sūtra*" and so forth refer to the five dharmas subsuming the nature of great enlightenment—namely, the one true dharmadhātu and the four cognitions of bodhi. Furthermore, the first fascicle of the treatise explains the name of the Buddha-ground, stating: "'Ground' means the basis, that which is practiced, and that which is subsumed; that is, the pure dharmadhātu just explained. Matters such as the great round mirror-like cognition, the cognition of equality, the cognition of wondrous observation, and the cognition of accomplishing actions being enjoyed harmoniously in one taste are what the Buddha relies upon, practices, and subsumes; therefore it is called the Buddha-ground." Regarding the commentary from "However, essentially there are only two" onward: fourth, subsuming the five into two, because among the five dharmas, four are cognition. The *Suvarṇaprabhāsa* states: "Only suchness and the cognition of suchness remain alone, which is named the dharmakāya." Regarding the commentary's phrase "blended without duality": fifth, subsuming the two into one. That is, there is no suchness outside cognition to be realized by cognition, nor is there any cognition outside suchness capable of realizing suchness; hence they blend without duality. Furthermore, "blended without duality" integrates all five stages into the unimpeded Tathāgata-ground.