大方廣佛華嚴經隨疏演義鈔 46.4

46.4

From the Commentary's "Of the ten, the first seven…" onward, is the third [part], interpreting according to the text. Within this, there are two: first, interpreting the first seven; second, interpreting the latter three. In the first, there is first a general [explanation] and then a particular [one]. In the general [explanation], when it says: "Avidyā and tṛṣṇā, by their nature of being contaminated…" onward, it resolves an objection. That is, someone poses an objection: "Avidyā and tṛṣṇā are afflictions; why are all seven said to be suffering?" Hence he resolves this by clarifying that three meanings constitute suffering: Conditioned arising is origination, and all seven are conditionally arisen; "the absence of intrinsic nature is cessation", and all seven lack intrinsic nature, concluding that this is the cessation that is principle. As for "revealing cessation is the path", it reveals the principle of the absence of intrinsic nature. As for "revealing from the explanation", it explains the above "revealing cessation is the path": conditionally arisen phenomena are the explanations that reveal cessation, for if one does not proceed from conditions, one will not know the absence of intrinsic nature. It is also like practicing śamatha and vipaśyanā to reveal and attain the principle of cessation. Next, it concludes: "This then is a general explanation and in terms of the cessation that is principle." From the Commentary's "If explained particularly…" onward, he traverses each of the seven, such as rūpa, individually clarifying the characteristics of the four truths, which can be inferred through reflection. The words "due to others' speech" and so forth all reflect the meaning of the Yogācārabhūmi, and their meaning can be known. "Improper attention" also reflects the meaning of the Nirvāṇa [Sūtra], which will be clarified in the sixth ground. The words "namely, with the contact of avidyā as condition…" and so on also reflect the meaning of the Yogācārabhūmi. The Mahāprajñāpāramitā and others all speak of eye-contact, the sensations born with eye-contact as condition, and so on; just as the coming together of the three—eye faculty, object, and consciousness—is called contact. If one had vidyā as condition, it would not constitute a member of existence; because of being deluded by avidyā one experiences sensations, and pleasurable sensation generates craving, and is thus the cause of craving.