大方廣佛華嚴經隨疏演義鈔 3.41

3.41

Regarding the Commentary's 'Ninth, opening up the causal nature': the text is also first general and then specific. In the general section, it first picks up the preceding to initiate the succeeding, and from 'Because indeed' downward, it explains the general characteristics. Within this, there are three parts: First, it explains the meaning of the cause. The originally possessed nature-virtues as numerous as the sands of the Ganges, and original awakening as the Buddha's wisdom, do not have two distinct essences; by taking these, one has the cause. Second, from 'However, when characteristics transform' downward, it covers that meaning of the cause, which is why it must be opened up. The reason why characteristics transform and essences diverge is that delusion regarding tathatā gives rise to names and characteristics. The reason why feelings arise and wisdom is obstructed is that losing correct wisdom gives rise to false conceptualizations. The upper pair relates to the objective realm, and the lower pair relates to the mind; thus the five dharmas are complete. Third, from 'Now, causing them to' downward, it directly explains the meaning of opening. When one knows that the mind is empty and quiescent, names and characteristics vanish and the true essence accords; when one penetrates the fundamentally non-abiding, false conceptualizations perish and correct wisdom arises. The true origin cannot be accomplished through effort; effort must vanish for the origin to be fulfilled. The profound source cannot be attained through practice; practice must be exhausted for the source to be completed. When quiescence and illumination flow together, then the causal nature is opened up. The nature is precisely knowledge and vision; the nature and characteristics of knowledge and vision both become fully manifest. From 'Therefore, discussing' downward, it concludes by establishing the meaning of opening.