大方廣佛華嚴經隨疏演義鈔 49.6

49.6

Regarding the commentary's "First, patience with the dharma-cognition of suffering": "Suffering" is the truth of suffering; "dharma" refers to the teaching that expresses it; "cognition" refers to the cognition of the dharma of suffering in the path of preparation; "patience" is the undefiled patience that consents to the preceding cognition of the dharma of suffering. This patience with the dharma-cognition of suffering contemplates the suchness under suffering and can sever twenty-eight kinds of discriminative latent afflictions of the path of seeing in the three realms. There are ten under the suffering of the desire realm, and nine under the suffering of each of the two higher realms, because anger is excluded; thus, the three realms together have twenty-eight. "Second, dharma-cognition of suffering": "Dharma" refers to the suchness of suffering; the cognition that takes the suchness of suffering as its cognitive object is called the dharma-cognition of suffering. "Third, patience with the subsequent cognition of suffering": This refers to the undefiled insight-master uninterrupted from the dharma-cognition of suffering, and so forth. The meaning is that this third mind, in a single instant, separately and internally realizes the dharma-patience and dharma-cognition. Because the dharmas of all noble ones after these two minds up to the stage beyond training are produced from these two minds, it is said that "they are all of this category." "Fourth, subsequent cognition of suffering": This cognition merely takes the third patience with the subsequent cognition of suffering as its cognitive object. Thus the Abhidharmasamuccaya-bhāṣya states: "Because it internally realizes and confirms the subsequent patience with suffering, it is called the subsequent cognition of suffering." Regarding the commentary's "The former two contemplate suchness," and so forth: This means that dharma-patience and dharma-cognition contemplate suchness, whereas subsequent patience and subsequent cognition contemplate cognition. From the commentary's "Just as there are four under suffering, the other three truths are likewise" onward, it analogously explains the remaining three. Each truth has four, and therefore there are sixteen, all of which sever the twenty-eight discriminative latent afflictions; this, however, captures the general sense. The treatise fully states: "Just as there are four minds regarding the truth of suffering, one should know that it is likewise regarding the truths of origination, cessation, and the path. Among these sixteen minds, eight contemplate tathatā and eight contemplate correct cognition. It should be understood that by modeling the vision-aspects and self-verification aspects of the uninterrupted and liberation paths of the genuine path of seeing, they are distinctively established and named the path of seeing with marks." In explanation: This means that dharma-patience models the vision-aspect of the genuine uninterrupted path; dharma-cognition models the vision-aspect of the genuine liberation path; subsequent patience models the uninterrupted and self-verification aspects; and subsequent cognition models the liberation and self-verification aspects. Because they confirm the preceding cognitions, they are established distinctively.