大方廣佛華嚴經隨疏演義鈔 57.9

57.9

Regarding the commentary's "Reversal of the basis is likewise," this secondly specifically harmonizes the reversal of the basis (āśrayaparavṛtti). That is, before the tenth [fascicle] of the Vijñaptimātratāsiddhi explains the four reversals of the basis, it first states: "Thus, throughout the ten grounds, the bodhisattva vigorously cultivates the ten superior practices, severs the ten obstacles, realizes the ten tathatās, and is able to realize and attain the two reversals of the basis (the fruits of the two reversals of the basis are bodhi and nirvāṇa)." In distinguishing the stages of the reversal of the basis, there are briefly six kinds: First, the reversal by diminishing power and augmenting capacity, meaning that in the first two stages, by cultivating superior understanding as well as shame and remorse, one diminishes the power of the defiled seeds in the fundamental consciousness and augments the capacity of the pure seeds within the fundamental consciousness; although one has not yet severed the seeds of the obstacles to truly realize the reversal of the basis, yet by gradually subduing active manifestations, it is also named "reversal." Second, the reversal of penetration, meaning that in the stage of penetration, through the power of the path of seeing, one penetrates tathatā, severs the heaviness of the two conceptually-discriminated obstacles, and realizes a portion of the true reversal of the basis. Third, the reversal of cultivation, meaning that in the stage of cultivation, through repeatedly cultivating the practices of the ten grounds, one gradually severs the heaviness of the two innate obstacles and successively realizes the true reversal of the basis. The Mahāyānasaṃgraha states that the reversal of penetration is in the true six grounds, where the contemplation with marks and the contemplation without marks penetrate both truth and conventionality, appearing alternately in succession, causing the true and the non-true to appear and not appear; hence it is called [the reversal of] cultivation. The reversal [of cultivation] is in the final four grounds, where the pure contemplation without marks appears for prolonged periods, vigorously cultivating and eliminating heaviness, mostly causing the non-true not to appear. The explanation says: Penetrating truth and conventionality means that with the contemplation with marks one penetrates the conventional, and with the contemplation without marks one realizes the true. Saying "causing the true and the non-true to appear and not appear" means that entering the contemplation without marks the true appears and the non-true does not appear, while emerging from the contemplation the true does not appear, and because one enters [the contemplation] with marks the non-true appears. Saying "the final four grounds mostly cause the non-true not to appear" means that because one is constantly in the contemplation without marks, it mostly does not appear. Due to mixed afflictions, it is not yet termed purified. Thus, the non-true still appears, which is why it says "mostly." The treatise [says:] Fourth, the reversal of the fruition's full perfection, meaning the ultimate stage, where through cultivating boundless, difficult-to-practice, and superior practices for three great asaṃkhyeya kalpas, when the vajropamasamādhi appears before one, one permanently severs all original heaviness, suddenly realizes the fully perfected reversal of the basis of the Buddha fruit, and benefits and gladdens beings endlessly to the exhaustion of future boundaries. Fifth, the inferior reversal, meaning the stages of the two vehicles exclusively seeking self-benefit: (1) weary of suffering and longing for quiescence, (2) only able to penetrate the tathatā of the emptiness of persons, (3) severing the seeds of affliction, (4) realizing true analytical cessation, (5) lacking superior capability, and (6) termed the inferior reversal. The explanation says: Because it has the above six meanings, it is called inferior. Sixth, the vast reversal, meaning the Mahāyāna stages, where for the sake of benefiting sentient beings one proceeds toward great bodhi, having neither longing nor aversion toward saṃsāra and nirvāṇa, able to penetrate the tathatā of both emptinesses, doubly severing the seeds of the obstacles of the knowable and of affliction, suddenly realizing anuttarabodhi and nirvāṇa, and having superior capability; this is termed the vast reversal. Here, the meaning intends the vast reversal of the basis, because it is realized and attained by abandoning the two kinds of heaviness. Question: Why is the reversal of the fruition's full perfection not taken? Explanation: Spoken in contrast for the bodhisattva, it is therefore not taken. The intention clarifies that the above all pertain to stages, and do not go beyond the latter two of Mahāyāna and Hīnayāna. Because the Hīnayāna is not taken, only the sixth is taken. Now, the text of the commentary merely does not take the Hīnayāna and diminishing power and augmenting [capacity]; diminishing power and augmenting capacity are only the provisions and expedient preparations, whereas now we are discriminating the grounds.