大方廣佛華嚴經隨疏演義鈔 52.3

52.3

Regarding the commentary's "First, the rationale for coming" and so forth: the text is divided into five parts. First, generally clarifying the question and answer, which can be known. Second, from "Indeed, merit is not [lost]" onward: establishing the principle to clarify the sequence, because the sequence of meanings proceeds from preceding causes to subsequent fruits. Understanding is the ten abodes; practice is the ten practices; vows are the ten dedications; hence these mark the culmination of the worthy. Personally realizing the ten suchnesses is therefore named the noble stage; preceding with the worthy and concluding with the noble is also sequential. Third, regarding "The preceding was the path of instruction": determining and defining the Dharma-gates. That is, among the nine kinds of instruction and realization, this contrasts what is before the stages with what is within the stages. As for "realizing the preceding three minds": this refers to the three bodhicitta minds of straightforwardness, depth, and great compassion; the three ranks of worthies cultivate them with specific emphasis, whereas here they are realized simultaneously. Fourth, from "Thus Asabhāva..." onward: citing the treatise to verify and establish [it]. The preceding serves as the cause for this; that is, the third fascicle of the treatise fully states: "These seeds of hearing-perfuming, whether of lower, middle, or superior grades, should be known to be also the seeds of the dharmakāya; they are contrary to the ālaya[-vijñāna] and are not subsumed under the ālaya, because they are of the nature of the niṣyanda of the purest supramundane dharmadhātu. Although mundane, they are the nature of the seed of the supramundane mind. Furthermore, although the supramundane mind has not yet arisen, they are already able to counteract the entanglements of the defilements, already able to counteract the dangerous and evil destinies, have already served to destroy the roots of all contaminated evil karma, and are also able to accord with and serve all buddhas and bodhisattvas. Although mundane, it should be known that what is attained by a bodhisattva at the initial cultivation of practice is also subsumed under the dharmakāya." The explanatory treatise says: "'Although mundane': because it is contaminated. 'Being the nature of the seed of the supramundane mind': because it is the nature of the provisions for the uncontaminated mind." In the text this can be known. Fifth, from "However, the assembly's coming..." onward: distinguishing general and particular. The rationale for the coming of a single assembly and a single chapter is general; in the Jin sūtra, the "Ten Samādhis Chapter" is missing, and there is a repeated assembly at Universal Light; hence in the Ten Stages at the Paranirmitavaśavartin Heaven eleven chapters are spoken, and thus the import of the assemblies and chapters is distinct.