大方廣佛華嚴經隨疏演義鈔 35.34

35.34

Regarding the Commentary's statement, "The initial half-verse rejects the partial and the false": This is the idea from the Tiantai *Zhiguan*. However, there are two passages [there]: First, in the fifth fascicle, where it explains that among the ten dharmas that constitute the vehicle there is the genuine generation of bodhicitta, hence it speaks of rejecting the partial and the false. Thus, the Commentary below states, "Having the mind of the two vehicles is called 'partial'," and so forth. Second, in the first fascicle, it explains that there are five outlines, namely: generating the great mind, cultivating great practice, attaining the great fruit, deploying the great net, and returning to the great place. The present [case] corresponds precisely to the passage on the first, generating the great mind. However, that [passage] is further divided into three: first, vernacular explanation; second, rejecting the false; and third, revealing the true. The vernacular explanation is easy to understand. Now, [the text] takes the single line on "not seeking..." as corresponding to that rejecting of the false, while the remaining text corresponds to revealing the true. Now, as for the first: That text states: "The path also has the general and the specific; now we also eliminate [the incorrect paths] by summarizing them into ten. If one's mind, from thought to thought, is solely devoted to greed, anger, and delusion, grasping them without returning, sinking into them without emerging, increasing daily and worsening monthly, producing the superior grade of the ten evil deeds like the five caṇḍālas, this is generating a hellish mind and traveling the path of the fiery realm (1). If one's mind, from thought to thought, desires a vast retinue, like the sea swallowing rivers or fire burning fuel, producing the middling grade of the ten evil deeds like Devadatta seducing the multitude, this is generating an animal mind and traveling the path of blood (2). If one's mind, from thought to thought, desires fame and renown, to be praised and extolled in the four quarters and eight directions, inwardly lacking real virtue while falsely comparing oneself to sages and worthies, producing the inferior grade of the ten evil deeds like Māgandiya, this is generating a ghost mind and traveling the path of blades (3). If one's mind, from thought to thought, desires to surpass others, unable to endure being lower than others, belittling others and treasuring oneself, like a kite flying high looking down on people and things, while outwardly flaunting benevolence, righteousness, propriety, wisdom, and trustworthiness, producing an inferior-grade wholesome mind, this is traveling the path of the asuras (4). If one's mind, from thought to thought, delights in worldly pleasures, comforting its foul body and pleasing its foolish mind, this produces a middling-grade wholesome mind and travels the path of humans (5). If one's mind, from thought to thought, knows that the three evil paths have much suffering, that in the human realm suffering and pleasure are mingled, and that the heavens are pure bliss, and for the sake of celestial pleasures closes the six sense faculties so they do not go out and the six sense objects so they do not enter, this is a superior-grade wholesome mind, traveling the path of the gods (6). If one's mind, from thought to thought, desires great authority in actions of body, speech, and mind, such that whatever one slightly undertakes all yield and submit, this is generating the mind of the lord of the desire realm, traveling the path of Māra (7). If one's mind, from thought to thought, desires sharp wisdom, eloquence, high talent, and courageous discernment, surveying the universe so that the ten directions gaze in awe, this is generating a mind of superior wisdom, traveling the path of the Nirgranthas (8). If one's mind, from thought to thought, regards the five sense objects and six desires as minor external pleasures, while the joy of the third dhyāna is like a spring from a rock perfuming within, this is generating a Brahmā mind, traveling the path of the form and formless realms (9). If one's mind, from thought to thought, knows the wheel-cycle of good and evil, indulged in by worldlings and rebuked by sages and worthies, and that shattering evil depends on pure wisdom, pure wisdom depends on pure dhyāna, and pure dhyāna depends on pure precepts, thirsting and hungering for these three dharmas, this is generating an outflow-free mind, traveling the path of the two vehicles (10). Whether minds or paths, their errors are very numerous; here ten are merely summarized (Conclusion)." Now, because the Commentary wishes to include these ten errors, it derives them thoroughly from the sūtra text. In the Commentary's text, it is divided into two: first, an overarching explanation, which reflects the intention of the *Yogācāra*; later, from "in the text, not seeking the five objects" onwards, it directly explains the sūtra text, matching it to the ten errors. However, it need not entirely correspond in this way, which is why it uses the word "mostly," because any single affliction contains the causes for the three evil realms. Moreover, it merely captures the general idea for a brief explanation; if one simply consults the Commentary text cited above, it is naturally easy to understand. Only the human and celestial causes encompass all three realms: first, humans; second, the desire-realm gods; third, the upper two realms. The rest of the text can be known accordingly. From "Having the two vehicles..." onwards, it concludes: the preceding nine are the false, and the last one is the partial.