大方廣佛華嚴經隨疏演義鈔 57.32

57.32

Regarding the commentary’s “Seventh, explaining the text”: before the text there are further three [parts]: (1) structural analysis based on the sūtra, (2) structural analysis based on the treatise, and (3) mutual subsumption with what precedes. Now, the first also has three [parts]: First is the direct structural analysis. Second, from “Thus Maitreya” onward, it cites attestations: first citing the Yogācāra[bhūmi], and second citing the Benevolent King [Sūtra]. The Benevolent King is the “Chapter on Contemplating the Tathāgata,” where the text states: “Because prajñā is empty, bodhisattvas are also empty. Why is this? In the ten grounds, from each ground upward,” the text being as quoted in the commentary. Third, from “Yet the treatise” onward, it harmonizes the text of the present treatise. Regarding the commentary’s “Now we temporarily rely on the treatise” onward, this is the second, structural analysis based on the treatise. It divides into two: first is the direct structural analysis; then, from “Initially, it is said that abiding” onward, the commentary explains the treatise. That the section explaining the name is explained last is because its meaning runs through from beginning to end. Regarding the commentary’s “Yet since within the ten grounds the three minds are simultaneously realized” onward, this is the third, mutual subsumption with what precedes. Regarding the commentary’s “Now the initial section on abiding” onward, this explains it. The text of the commentary has four [parts]: First is a detailed structural analysis. Second, from “Initially, it refers to deeply planting good roots” onward, the commentary explains it. Third, from “The Yogācāra” onward, it cites an attestation. That text states: “A bodhisattva’s generation of the mind is caused by four aspects: 1. By what marks is the mind generated? 2. Due to what conditions is the mind generated? 3. What is the nature of its condition? 4. What supreme benefits are produced?” These are precisely these four passages. Fourth, from “Furthermore, these four” onward, it harmonizes them with the three bodhicittas, which is the intention of the Awakening of Faith, as already extensively distinguished previously in the “Ten Abidings Chapter.” Regarding “Furthermore, each of these four passages contains the three minds”: previously, based on preponderance, each was assigned to one. First, the deep mind, which is delight in cultivating all wholesome practices; therefore it was assigned to based on what body one deeply plants good roots. Now, having the gathering of pure white dharmas is the straight mind; loving-kindness and compassion becoming manifest is the mind of great compassion. Second, the straight mind is correct mindfulness of the dharma of tathatā; hence it was assigned to for what purpose one seeks the Buddha’s wisdom, because of likewise being mindful of tathatā. Now, having the rescue of all worldly realms and so forth is the mind of compassion; for purifying all buddha-fields is the deep mind. Third, the mind of great compassion is the rescue and protection of all suffering sentient beings; hence it was assigned to by what cause great compassion is taken as foremost. Now, having superior wisdom accounts for the straight mind; being subsumed by skillful means accounts for the deep mind. Fourth, having what characteristics: generally speaking, possessing all three minds above allows one to enter the rank. Now, explaining them specifically: being born into the house of the Tathāgata is the characteristic of the straight mind; attaining the bodhisattva dharmas is the characteristic of great compassion; abiding in the bodhisattva’s station is the characteristic of the deep mind. The rest may be understood by analogy.