大方廣佛華嚴經隨疏演義鈔 52.77

52.77

Regarding the commentary's "7. Entry by transition from stage to stage," under "this clarifies the path of cultivation" and below, the commentary explains the treatise's text. It first explains "entry by transition from stage to stage," because the stages are not one. "Departing from obstructions" refers to the ten obstructions, as is clear in the root text. "Realizing the principle" refers to realizing the ten tathatās, as explained separately according to each stage in the explanatory section below under the eighth pariṇāmanā. From "in each stage" downward, it explains the meaning of purifying the roots of good. Within this are two parts: first, clarifying the purification of the roots of good of the stage proper; second, from "the treatise also has" downward, clarifying the purification of the roots of good of the preliminary application (prayoga), which is also the meaning of the third line of the Vijñaptimātratā verse. The treatise states: "Because of repeatedly cultivating this, one relinquishes the two crude heavinesses. The seeds of the two obstructions are designated as 'crude heaviness.' Their nature lacks capability and opposes what is subtle and light. Causing them to be eternally extinguished is thus spoken of as 'relinquishing.'" This is the general meaning. Regarding the commentary's "in each stage severing two ignorances together": this means that opening each of the above ten obstructions makes two, thus there are twenty ignorances. If equal awakening is included, there are twenty-two ignorances; here, based on the ten stages, twenty are spoken of. In the explanatory section below, they are also all explained separately; here they will be briefly indicated. The two ignorances severed in the first stage are: first, the ignorance of clinging to self and dharmas, which is delusion; second, the ignorance of defilement regarding the miserable destinies, which is karma. The two of the second stage are: first, the ignorance of subtle infractions; second, the ignorance of the arising of various evils. The two of the third stage are: first, the ignorance of sensual craving; second, the ignorance regarding the dhāraṇī of fully holding what is heard. The two of the fourth stage are: first, the ignorance of attachment to meditative attainments (samāpatti); second, the ignorance of attachment to dharmas. The two of the fifth stage are: first, the ignorance of turning one's back on saṃsāra with pure attention (manaskāra); second, the ignorance of heading toward nirvāṇa with pure attention. The two of the sixth stage are: first, the ignorance of actively observing the transmigration of conditioning; second, the ignorance of the abundant manifestation of characteristics. The two of the seventh stage are: first, the ignorance of the manifestation of subtle characteristics; second, the ignorance of seeking signlessness with pure attention. The two of the eighth stage are: first, the ignorance of applying exertion toward signlessness; second, the ignorance regarding mastery over signs. The two of the ninth stage are: first, the ignorance regarding mastery over dhāraṇīs of subsequent wisdom and eloquence concerning immeasurable taught dharmas and immeasurable names, phrases, and syllables; second, the ignorance regarding mastery over eloquence. The two of the tenth stage are: first, the ignorance regarding great supernormal powers; second, the ignorance of awakening to and entering subtle secrets. When reaching the explanatory section, their characteristics are each explained at the beginning of each stage. However, the Vijñaptimātratāsiddhi subsequently has two more ignorances that obstruct the stage of buddhahood: namely, first, the ignorance of extremely subtle attachment to all knowable objects, which is the second cognitive obstruction here; second, the ignorance of extremely subtle hindrance, which is the seeds of all innate affliction obstructions here.