大方廣佛華嚴經隨疏演義鈔 52.76

52.76

Regarding the commentary's "harmonising with the sūtra text to speak of the path of cultivation (bhāvanāmārga)": the Vijñaptimātratā verse states: "Free from acquisition and inconceivable, / it is supramundane wisdom; / because of relinquishing the two crude heavinesses, / one thereupon attains the transformation of the basis (āśrayaparivṛtti)." The explanatory commentary states: "When the bodhisattva has arisen from the preceding path of seeing (darśanamārga), in order to sever the remaining obstructions and realize the transformation of the basis, they again cultivate non-conceptual wisdom repeatedly. Because it is free from grasper and grasped, it is called 'free from acquisition' and 'inconceivable.' Or, because it is free from prapañca, it is called 'free from acquisition.' Because its wondrous function is difficult to fathom, it is named 'inconceivable.'" Explanation: This explains the first line of the verse. "Remaining obstructions" refers to the innate two obstructions. Thus the present treatise speaks of "all affliction obstructions," because the obstruction to the knowable also takes affliction as that which obstructs. Arising spontaneously and not due to conceptual discrimination, they are termed "innate." The above explains the intention of establishing cultivation: to sever innate delusions. From "again cultivate repeatedly" downward, it reveals the essence of the dharma that is cultivated. From "free from grasper and grasped" downward, it explains the virtues of cultivation, which explains the phrase "free from acquisition and inconceivable" in the treatise's verse. The treatise has two explanations: first, being far removed from the grasped is named "free from acquisition"; being far removed from the grasper is named "inconceivable." The above is explained solely with respect to the essence. Below, it clarifies by contrasting essence and function. Regarding the commentary's "thus not defiled by worldly dharmas": this correlates the sūtra to the treatise. Since one is free from afflictions, one is not defiled by worldly dharmas. This is precisely the "supramundane wisdom" in the Vijñaptimātratāsiddhi. The explanatory treatise states: "Conceptual discrimination is worldly; non-conceptual wisdom severs the worldly, and is thus called supramundane. The latencies of the two graspers are the root of the worldly; because only this [wisdom] can sever them, it alone obtains the name 'supramundane.' Alternatively, the name 'supramundane' is established based on two meanings: namely, its essence being uncontaminated (anāsrava), and its realizing tathatā. Because this wisdom possesses these two meanings, it alone is named 'supramundane.' The other wisdoms are not so. That is, the non-conceptual wisdom in the ten stages (daśabhūmi)." Explanation: "The other wisdoms" refers to the subsequently attained wisdom (pṛṣṭhalabdhajñāna).