大方廣佛華嚴經隨疏演義鈔 30.34

30.34

Section seven. Regarding the commentary's: "Now, the first: the first single line indicates the cognitive object and the purity of all-aspect wisdom": the sūtras and various treatises all speak of the Tathāgata's one hundred and forty unshared qualities; here we rely on the explanation in chapter forty-nine of the Yogācārabhūmi. The treatise states: "Based on the Tathāgata's abiding, and based on the Tathāgata's arrival at the ultimate stage, the Buddhas, the World-Honoured Ones, have one hundred and forty unshared qualities of a Buddha: namely, the Tathāgatas' thirty-two marks of a great person, eighty minor marks, four purities of all aspects, ten powers, four fearlessnesses, three stations of mindfulness, three unguardeds, great compassion, non-forgetfulness, perpetual eradication of residual karmic impressions, and the wondrous cognition of all aspects." The present sūtra briefly includes them. In the first three lines, it includes the four purities of all aspects. Regarding the four kinds: first, purity of all aspects of basis, meaning that the gross heaviness of afflictions along with their residual impressions are perpetually extinguished without remainder in one's own basis; furthermore, in one's own essence, one moves at ease according to one's own wish in adopting, abiding, and renouncing. Second, purity of all aspects of cognitive objects, meaning that with respect to all kinds of transformations, variations, and appearances, one moves at ease with respect to all cognitive objects. Third, purity of all aspects of mind, meaning that as previously stated, all gross heaviness of mind is perpetually eradicated; furthermore, within the mind, all kinds of wholesome roots are accumulated. Fourth, purity of all aspects of cognition, meaning that as previously stated, all gross heaviness belonging to the category of avidyā is perpetually eradicated; furthermore, within all realms of the knowable, unobstructed knowledge operates freely as autonomous cognition. Among the above four, except for the second, all have two explanations. Now within the commentary, all four purities are included, though the text is slightly abbreviated to accord with the sūtra. The first line, 'the Tathāgata is most autonomous', contains two purities: cognitive object is the second, and all-aspect wisdom is the fourth. Operating without obstruction within cognitive objects explains the second, purity of cognitive objects. Unobstructed cognition operating freely within the knowable is precisely the fourth, purity of all-aspect cognition. In that treatise's two explanations, here the latter explanation is adopted; both of these carry the meaning of 'most autonomous'. Regarding 'the next line indicates purity of basis': this corresponds to the sūtra's 'transcending the world without anything to rely upon', which is the first purity, as can be known. Regarding 'the third is purity of all aspects of mind': this corresponds to the sūtra's 'endowed with all merits', which is the third, purity of mind. In its two explanations as well, the latter explanation is easily known when compared to the treatise. Regarding the commentary's: 'Fifth, free from defilement of sorrow and joy, peacefully abiding in equanimity': this corresponds to 'without defilement and without attachment'. These are the three stations of mindfulness: first, hearing the Dharma single-mindedly without sorrow; second, hearing the Dharma single-mindedly without joy; third, constantly abiding in a mind of equanimity. To have sorrow or joy is defilement; not abiding in equanimity is attachment. Now, being without defilement and without attachment, it is fully endowed with the three stations of mindfulness.