大方廣佛華嚴經隨疏演義鈔 57.5

57.5

The Commentary explains according to the intent of the Śāstra from "Meaning the basis of impermanence is transformed" onwards. However, in *Vijñaptimātratā* there are four aspects of transformation of the basis: "1. The path capable of transforming. This again has two types: First, the path capable of suppression, meaning suppressing the power of the latencies of the two obstructions so as not to allow them to give rise to the active manifestations of the two obstructions. This extends across both the mundane and supramundane paths, as well as the three wisdoms of preparatory, fundamental, and subsequently attained, gradually or suddenly suppressing them as appropriate." Expounding: The six practices suppressing afflictions are called mundane; the preparatory [wisdom] gradually suppresses, while the fundamental and subsequently attained [wisdoms] can suddenly suppress. The treatise says: "Second, the path capable of eradicating. Meaning permanently eradicating the latencies of the two obstructions; this path is definitely not mundane or preparatory." Expounding: Of the two paths, the mundane is excluded; of the three wisdoms, the preparatory is excluded. The treatise explains the exclusion of the mundane due to two reasons: first, because the mundane is induced by habitual grasping to characteristics; second, because characteristics have not yet been eliminated. The treatise explains the exclusion of the preparatory by saying that the preparatory seeks after what is to be realized, and what it induces has not yet been accomplished. Expounding: The fundamental is taken because the fundamental is precisely what is able to eradicate afflictions. The subsequently attained is taken because, although the subsequently attained cannot eradicate the latencies of delusion regarding principle, it has clear and present, non-inverted realization of designated and undesignated characteristics; therefore it can also permanently eradicate the latencies of delusion regarding phenomena. The treatise says: "2. The basis that is transformed. This also has two types: First, the basis holding seeds, meaning the fundamental consciousness. Because of this, it can hold the seeds of defiled and pure phenomena, serving as the basis together with defiled and pure phenomena. The noble path transforms it, causing it to abandon the defiled and attain the pure. Although other dependent phenomena are also bases, they do not hold seeds and therefore are not discussed here. Second, the basis of delusion and awakening, meaning tathatā. Because of this, it can act as the root of delusion and awakening, upon which all defiled and pure phenomena are born. The noble path transforms it, causing it to abandon the defiled and attain the pure. Although others also act as bases for phenomena of delusion and awakening, they are not the root and therefore are not discussed here. 3. That which is abandoned through transformation. This again has two types: First, that which is abandoned through eradication, meaning the seeds of the two obstructions. When the true uninterrupted path is present before one, the obstruction and its antidote are mutually opposed, so those [obstructions] are eradicated and never again accomplished; this is called abandonment. Because their seeds are eradicated, they no longer become active. The grasped self and phenomena of the false grasping to self and phenomena, being without an object facing the deluded mind, are also said to be abandoned. This is called abandoning the conceptually constructed nature." Expounding: The real self and real phenomena are inherently non-existent by nature, but merely appear falsely as existent in relation to the deluded mind. Now that the deluded mind is severed, there is no realm confronting the mind, and metaphorically this realm is also said to be eradicated. According to this principle, it is called abandoning what is grasped. Where texts speak of eradicating the conceptualized, the meaning lies here. The treatise says: "Second, that which is cast off, meaning all mundane seeds and inferior uncontaminated seeds. When the diamond-like samādhi is present, it induces the utterly complete, luminous, purely immaculate fundamental consciousness; because [the consciousness] is not their basis, they are all permanently cast off. Having abandoned those seeds, active mundane phenomena and inferior uncontaminated phenomena will never arise again; since they never arise again, they are also said to be abandoned. This is called abandoning the inferior phenomena of saṃsāra." Expounding: The remaining mundane refers to mundane wholesome phenomena remaining outside the two obstructions. The inferior uncontaminated seeds refer to the active manifestations produced within the ten stages. "Complete" means fulfillment. "Luminous" means the cognitive characteristics are distinct, differing from the bodhisattvas who are not yet completely luminous. This pure eighth consciousness is not the basis for remaining mundane and inferior uncontaminated phenomena; hence they are all cast off. This is the general explanation. Below are the opinions of two masters. One says: These mundane and inferior uncontaminated [seeds] are abandoned simultaneously with the seeds of the two obstructions, because the two exist on account of the seeds of the two obstructions. The second master says: Within the uninterrupted path the seeds of the two obstructions are eradicated; only within the path of liberation are these two cast off. Because within the uninterrupted path one is still a bodhisattva, still possessing saṃsāra and a perfumed consciousness, and is not yet a Buddha; therefore they are both cast off using the path of liberation. The treatise says: "4. That which is attained through transformation. This also has two types: First, that which is attained through revelation, meaning great nirvāṇa. Although this is originally pure by nature, it is obscured by adventitious defilements so that it is not apparent. When the true noble path arises, eradicating those obstructions, it causes its characteristics to become apparent, acquiring the name nirvāṇa. Second, that which is attained through production, meaning great bodhi." However, the treatise explains that nirvāṇa has four kinds: 1. purity of original nature; 2. with remainder of basis; 3. without remainder of basis; 4. non-abiding. The treatise also explains that bodhi has four kinds, which are the four wisdoms, to be extensively harmonized and explained in the "Manifestation Chapter." The treatise cited above is already briefly complete; now we should harmonize it with the Commentary. However, the original Śāstra explains this text in four sections: 1. Rhetorical question discerning what is incorrect. The Śāstra says: "Can it be like mundane wisdom relying on the mundane? No." 2. Direct question revealing what is correct. The Śāstra says: "How does it rely? The verse says: 'Transcending the three times.'" 3. Explaining what is correct and distinguishing what is incorrect. The Śāstra says: "Transformation of the basis relies on the permanent body; therefore it is not like the impermanent wisdom of mental consciousness relying on impermanent causal and conditional phenomena." 4. Citing the sūtra to verify and establish. The Śāstra says: "As definitively stated in the sūtra." The quotation of the Śāstra above is complete, and the thematic analysis and explanation are finished. Within the Commentary text there are also four sections, though with combined and split arrangements: combining the first two into one, and splitting the third into two and three. Now, the first combines the first two sections of the Śāstra, taking their intent for a brief explanation; thus it says: "Meaning transforming the impermanent basis, said to transcend the three times." The second, from "Therefore this subtle wisdom relies on the permanent dharmakāya," is the Śāstra explaining what is correct. The third, from "The Śāstra says: 'Not like'" onwards, is the Śāstra distinguishing what is incorrect. The above two open the Śāstra's explanation of what is correct and its distinguishing of what is incorrect into two. The fourth explains the Śāstra's citation of scriptural proof. In the third, distinguishing what is incorrect, "incorrect" refers to the causal state. Herein there are two parts: first, citing the Śāstra; second, from "This excludes the time prior to transformation of the basis" onwards, the Commentary explains the Śāstra. Herein there are two parts: first, a general indication; second, from "Impermanent mental consciousness" onwards, the explanation. First it explains the time prior to transformation of the basis; later it explains its becoming that which is transformed now. First, "The fundamental consciousness holding seeds is the impermanent cause" refers to the basis holding seeds among the bases transformed in *Vijñaptimātratā*. Because this ability to hold acts as the cause, it is directly what is perfumed, becoming the nominal seeds. Second, "The defiled and pure seeds and so forth that are held are impermanent conditions" refers to the seeds of mundane wholesome and unwholesome karma, and so forth. The statement "relying on these causes and conditions, impermanent mental consciousness arises" refers to active manifestations arising based on seeds. This is the eighth consciousness; seeds and active manifestations together serve as the basis, and the preceding seven transforming consciousnesses and so forth are all that which relies. In *Vijñaptimātratā*, with respect to the ability to hold seeds, it only takes the eighth consciousness as the basis, while seeds and so forth are all that which relies.