大方廣佛華嚴經隨疏演義鈔 52.69

52.69

In the commentary, under 'Second, explaining that which can realize,' [the text] explains the word 'radiance' (guāngmíng) in the sūtra. First, citing the treatise, which is evident; from 'this means' onward, the commentary explains the treatise. Within this, there are two: first, directly explaining, which is evident; later, from 'although the dharmas of the bhūmis are many' onward, drawing the conclusion. Within this, there are again two: first, concluding upon the treatise's meaning, which states that although the dharmas of the bhūmis have immeasurable approaches, they do not go beyond the two cognitions of that which apprehends and that which is apprehended; therefore taking these two to explain 'radiance' is most appropriate. In the commentary, from 'although seeing and cognition are broad' onward, it concludes upon the commentary, stating that although the two words 'seeing' and 'cognition' have many explanations, this explanation directly accords with the intention of the treatise, and so it says 'most suitable.' From 'Saṃdhinirmocana' onward, it confirms and substantiates this explanation. As for 'necessarily taking the comprehensive dharma as cognitive object,' although the myriad dharmas differ, a single cognition runs through them; hence it is called the 'comprehensive dharma.' Differentiating according to particular phenomena is called 'distinct dharmas.' Therefore, it is in accord with the principle of the commentary's explanation. As for the statement 'although seeing and cognition are broad,' it briefly indicates one or two. The Prajñā-śāstra states: 'Seeing is itself cognition; it is distinguished from inferential cognition, and is therefore called "seeing"; it is distinguished from ocular seeing, and is therefore called "cognition."' Master Huiyuan also says: 'Both are a single cognition, given names according to their meanings: seeing and cognition are understanding, whereas obtaining and realizing are practice. Understanding has a beginning and an end: seeing is the beginning, cognition is the end; searching out is called seeing, decisive determination is called cognition. Practice has a beginning and an end: obtaining is the beginning, realizing is the end. When the dharma becomes apparent in the mind, it is called obtaining; when the mind covertly accords with tathatā, it is spoken of as realizing.' Although the two explanations above each have their rationale, they are not as in accord with the text of the treatise as the previous explanation; hence it is called 'most suitable,' because its two meanings universally subsume all dharmas. The third, concluding, is evident.