大方廣佛華嚴經隨疏演義鈔 49.3.4

49.3.4

This is the mind of the primary meaning of the intrinsic nature of phenomena awakened to by all Tathāgatas, Arhats, and Samyaksaṃbuddhas of the past, future, and present. Through this mind, the Tathāgata accomplishes the supreme worldly and transworldly phenomena, entering through the eye of noble wisdom into the various establishments of intrinsic and common characteristics, because what is established is not shared with the evil views of non-Buddhists.’ Next is the text cited by the commentary. That is to say, the preceding is the Buddha's Dharma; stating that it is not shared with non-Buddhists already encompasses the two vehicles, not to mention setting forth the characteristics—not knowing that objects are the discriminations of one's own mind, and so forth, are precisely the views of the two vehicles. Furthermore, the four-fascicle version states: ‘Mahāmati! What is being shared with the evil views of non-Buddhist treatises? It is what is called the view of conceptual proliferation regarding one's own sphere of objects, not awakening to the realization that it is what appears from one's own mind, yet having broad penetration within limits. Mahāmati! Foolish ordinary persons theorize in terms of dual views regarding existence, non-existence, intrinsic nature, and the primary meaning.’ Explanation: These are thus all views of the two vehicles, and hence are identical with non-Buddhists. As for the commentary's ‘Also, the second fascicle says’: this is also from that seven-fascicle sūtra, where the shared meaning between non-Buddhists and the two vehicles is made even more evident. The scripture cited in the commentary lacks not a single character; through these two passages it clarifies that the two vehicles are termed identical with non-Buddhists. As for the commentary's ‘Riding the vehicle of the four wheels’: the text has three parts: first, citing a treatise to directly explain; second, analytical differentiation; third, deriving the names. Now, the first. As for ‘The sixth fascicle of the Zhuangyan lun calls them the four wheels of heedfulness’: 1. the wheel of an excellent land; 2. the wheel of a good person; 3. the wheel of self-rectification; 4. the wheel of prior merit. The commentary below relies on this treatise to explain their characteristics. Regarding ‘1. Dwelling in a good land’: the treatise has a verse: ‘Easy to seek, well-protected, / a good land, also good companions, / and good serenity—in such an excellent land / the bodhisattva takes rebirth.’ The current commentary provides the prose explanation, only slightly abridged. In full it says: ‘First, easy to seek: meaning the four requisites for sustaining the body are not difficult to obtain. Second, well-protected by the king: such that wicked people and thieves cannot abide there. Third, a good land: the place is harmonious and free of pestilence. Fourth, good companions: having as companions those of shared views and shared precepts. Fifth, good serenity: meaning throughout the day there are no clamorous noises.’ The commentary's ‘2. Relying on a good person’: meaning there is a verse: ‘Learned and seeing the truth, / skillful in expounding, compassionate as well, / and non-regressing—on such a person / does the bodhisattva superbly rely.’ The explanation below covers the first three from the treatise; because it is straightforward, it is not explained further. The treatise fully says: ‘First, learned: because of accomplishing the āgamas. Second, seeing the truth: because of attaining the noble fruits. Third, skillful in expounding: because of differentiating phenomena. Fourth, compassionate: because of not craving gain. Fifth, non-regressing: because of being free from weariness.’ Regarding ‘3. Accumulating superior merit’: the verse says: ‘Pleasurable and free from difficulties, / free of illness and tranquil— / observing these five kinds / is due to having planted roots of goodness in past lives.’ The explanation says: ‘First, pleasurable; second, free from difficulties; third, free of illness; fourth, samādhi; fifth, wisdom. The first item has dwelling in an excellent land as its cause; the second item has relying on a good person as its cause; the third item has the accomplishment of self-rectification as its cause.’ Explanation: In the commentary, the expedients set forth afterward are explained intermittently by name. Regarding ‘4. Generating the great vow—that corresponds to the third [wheel in the treatise]’: the verse says: ‘Good conditions and good gathering, / good cultivation and good expounding, / and good emergence—these five kinds / are named the excellence of self-rectification.’ Its explanation says: ‘First, good conditions: because the wondrous Dharma serves as the condition.’ The following four are mostly the same, differing by only one or two characters: ‘Second, good gathering: because of being endowed with merit and wisdom. Third, good cultivation: because of timely cultivation corresponding with the practices of śamatha and vipaśyanā. Fourth is completely identical. In the fifth, the character shun (“accord”) is simply the character yu (“desire”).’ The statement above, ‘The Cheng lun calls it self-generating correct vows’: fascicle two, chapter on ‘Four Dharmas’, states: ‘Furthermore, sūtras state that the four wheels of humans and devas can increase wholesome dharmas: 1. dwelling in a good place; 2. relying on a good person; 3. self-generating correct vows; 4. having planted roots of goodness in past lives.’ Next it clarifies destroying the eight difficulties, which should be understood below. As for the commentary's ‘However, the former two pertain to the fruit’: this is the second, analytical differentiation. As for the commentary's ‘Due to what cause are these four…’: this is the third, deriving the names. Within this there are two parts: first, clarifying the derivation of the name “wheel”, which is the text of the Cheng lun; afterward, from ‘Having understood the four wheels…’ onward, is the second, explaining the derivation of the name “vehicle”. It first relies on the Yogācārabhūmi; from ‘If relying on…’ onward, it subsequently relies on the Perfect Teaching of the present sūtra to analyze the four, the textual purport of which can be known.”