大方廣佛華嚴經隨疏演義鈔 31.4

31.4

Regarding the Commentary's statement "Second, revealing the profound principle," the text of the Commentary is divided into two: first, directly clarifying it, causing those who first engage to immediately awaken to the fact that the nature of the mind transcends vast boundaries, hence it says "from beginning to end all is real." From "The Awakening of Faith states..." onward is the second: citing proof. Within this there are four: first, up to "should be explained" marks the initial passage of the treatise. Second, from "What is called dharma is the mind of sentient beings" is the section setting forth the fundamental principles. Furthermore, the treatise states: "Next, the section setting forth the fundamental principles is expounded. Mahāyāna, generally speaking, has two kinds: first, the dharma; second, the meaning. What is called dharma is the mind of sentient beings. This mind encompasses all worldly dharmas and world-transcending dharmas. Relying on this mind, the meaning of Mahāyāna is revealed. Why? Because the characteristic of the tathatā of this mind is precisely the essence of Mahāyāna. The characteristics of the causes and conditions of arising and ceasing of this mind can reveal the essence, characteristics, and functions of Mahāyāna itself." Explanation: "Dharma" extends to that which holds its own nature and serves as a standard, and can also reveal the meanings below; hence it is called dharma. It covers defilement and purity; its general stage is in the cause; hence it says "the mind of sentient beings," which serves as the basis for defilement and purity, thus encompassing worldly and world-transcending [dharmas]. From "Why?" onward, it brings out the reason for encompassing: because it possesses the three greatnesses. The three greatnesses are the greatnesses of meaning, whose stage is in the fruition. Here, taking it as universally being the root of dependent origination, it merely cites the dharma to verify that the true mind accords with conditions. Third, from "relying on the one mind dharma, there are the gate of tathatā and the gate of arising and ceasing," it draws on the meaning of the section explaining and demonstrating correct meaning to explain the preceding dharma. The treatise states: "As for demonstrating the correct meaning: relying on the one mind dharma, there are two kinds of gates: first, the gate of the mind as tathatā; second, the gate of the mind as arising and ceasing. These two gates each completely encompass all dharmas without remainder. What does this mean? Because these two gates are not separate from each other. The gate of the mind as tathatā is precisely the essence of the great general characteristic dharma-gate of the one dharmadhātu, namely, the nature of the mind is unarisen and unceasing," and so forth. Below this, explaining the arising and ceasing of the mind, it says: "Regarding the mind as arising and ceasing, relying on the tathāgatagarbha there is the mind of arising and ceasing. The so-called unarisen and unceasing combined with arising and ceasing, being neither one nor different, is named the ālaya-vijñāna," and so forth. It is fully as explained there. Now, using tathatā to verify that the nature of the mind is one, and according with conditions it arises and ceases to become manifold, this constitutes this profound principle. Fourth, from "because that treatise relies on this to generate pure faith," it concludes and indicates that it is real. Aśvaghoṣa relied on this to compose the treatise to cause beings to generate faith; how could one not believe it? Regarding the Commentary's statement "Second, relating the intent of the question," within this there are three: first, directly explaining the previous difficulty. Second, from "Supposing that they rebut..." onward explains. From "karma does not know..." onward, the sūtra text first brings out the concealed difficulty, and later from "in order to preclude this rebuttal..." onward cites the sūtra to explain generally. Third, from "Since apart from the true nature neither has independent subsistence..." onward concludes the fundamental difficulty. Within this there are two: first, bringing out the reason; only afterward concluding directly. Now for the first: As for "neither has independent subsistence," the *Awakening of Faith* states: "If one attains thoughtlessness, one knows the mind's characteristics of arising, abiding, changing, and ceasing. Because of the equality of thoughtlessness, there is in reality no difference of initial awakening; because the four characteristics exist simultaneously, none having independent subsistence, being fundamentally equal as the same single enlightenment."