大方廣佛華嚴經隨疏演義鈔 33.37

33.37

Regarding the commentary's "if one understands that characteristics are characterless" onward: it directly reveals the stanza's intention. Above, it directly explained the text of the stanza to clarify the fault of the two graspers (grāhya-grāhaka). Now, causing one to understand them means causing one to be free from the two graspers, which is the sūtra's intention. Thus, by inversely explaining the sūtra text while according with the sūtra's intent, understanding mind-only accomplishes the contemplation of mind-and-consciousness only. From "if one understands the absence of nature" onward, it accomplishes the contemplation of reality as it is—tathatā. When mind and object are both eradicated, one abides in non-conceptualisation. As the stanza on the stage of penetration cited above says: "When regarding the cognised object / Cognition grasps nothing at all, / At that time one abides in consciousness-only, / Because one is free from the characteristics of the two graspers." The sphere of self-awakened cognition corresponds to the meaning of the Laṅkāvatāra. The unmoving dharmadhātu corresponds to the meaning of the Mahāprajñāpāramitā. The "Mañjuśrī Section" states: "Fixing conditions on the dharmadhātu, mindful of the dharmadhātu, not moving the dharmadhātu, knowing the true dharmadhātu, one should not agitate it." This means that if one says 'I enter the dharmadhātu', one has already moved the dharmadhātu; when both subject and object are eradicated, the characteristic of entering becomes entirely quiescent. Therefore, not moving the dharmadhātu constitutes entering dharmatā.