大方廣佛華嚴經隨疏演義鈔 58.2

58.2

Regarding the Commentary: that it explains the text under the "ten clauses" but does not explain the general clause has two meanings: first, because the specific items below establish the general meaning; second, because its intent was already revealed in the previous arising section, which is to say that bodhicitta relies on great compassion as its root, which is also the cause of great compassion among the four causes of the Yogācāra[-bhūmi]. Regarding the Commentary's: "1. Greatness of predominance": The text of the Commentary has eight parts: 1. Indicating the name. That is, the sūtra's "wisdom being predominant": wisdom guides the preceding compassion, which is why it is distinguished first. 2. From "subtle suffering of conditioned existence" onward: the Treatise explains the name. Subtle knowledge becomes manifest; thus it is called "arising." 3. From "Meaning, if one understands..." onward: the Commentary explains the Treatise in reverse. 4. From "The Treatise also..." onward: the Treatise explains "wisdom" (prajñā-jñāna), separately explaining the two characters. Both first cite the Treatise; from "This is in terms of..." onward, the Commentary explains. 5. From "It is also a single approach..." onward: jointly concluding wisdom. Because the term "wisdom" (zhìhuì) has both a shared and a distinct meaning: in the shared, making distinctions is called huì (prajñā) and making decisions is called zhì (jñāna); though these meanings differ, they both apply to both phenomenon (shì) and principle (lǐ). In the distinct, there are two meanings: first, fully understanding phenomena is called zhì, as in the tenth pāramitā; fully understanding principle is called huì, as in the sixth pāramitā. Second, as in the present Commentary text. 6. From "Its own characteristic..." onward: taking up the Treatise and explaining it. 7. From "Mind generating..." onward: bringing out the meaning of the sūtra and Treatise—namely, not knowing that the three realms are all suffering, and not knowing the nature and characteristics of suffering. 8. From "Its forward and reverse..." onward: indicating that the difficult point is below. "2. Skillful..." etc.: "etc." includes "gathered by expedient means" (upāya). "Four means of gathering" explains "that which is gathered." "Subtle and skillful" explains "skillful." "According with what is appropriate" explains "expedient means"—skillfully employing the four means of gathering in accordance with what is suitable for beings. Regarding the Commentary's: "3. Supreme..." onward: below, it takes up "sustained by the deep mind." From "Meaning, previously generating..." onward: this is the Treatise's own explanation. However, the treatise-text of the sūtra says, "Because the straight mind and the deep mind are genuinely pure." The Treatise's intent is that deep and straight are distinct, while genuinely pure is general; hence it indicates it as the name. That is, "deep" means the practices of compassion are deep and weighty; "straight" means mindfully focusing correctly on tathatā. Compassion and wisdom mutually assisting can exhaust the realms of sentient beings; hence it says "genuinely pure." "Genuinely pure" is precisely "supreme." However, in the sūtra, "deep mind" has two meanings: first, taking delight in cultivating all wholesome deeds as deep, where "deep" carries the sense of weighty; second, according with principle as deep, where "deep" is precisely the "straight mind"; hence, at the beginning of the Second Ground, there are ten deep minds. Since the treatise-text of the sūtra names it "straight," one knows that the deep mind already encompasses the straight mind. Regarding the Commentary's: "4. Greatness of immeasurability" onward: the four greatnesses below all clarify superior progression. This means that although one gathers Buddha-knowledge, it is also for the sake of benefiting sentient beings. Regarding the Commentary's: "5. Skillful observation, etc.": "etc." includes the rest of the sūtra text below. Fully, it says: "Skillfully observing and discriminating, the power of heroic courage and the power of knowledge, unobstructed knowledge manifests." The treatise-text of the sūtra says: "Skillfully determining the power and knowledge-power of sentient beings." The Treatise says: "Fifth, the greatness of determination: supreme and marvelous resolute faith, deep knowledge, and superior counteraction." Now the Commentary expands the sūtra into three determinations, and further covers the above three with unobstructed knowledge; this elaborates both the sūtra and the Treatise. In the sixth, there is a name but no explanation. The Treatise's explanation says: "According with bodhi's correct awakening—that is, the Buddha's spontaneous knowledge." Since this appeared frequently in the preceding commentary, it is briefly omitted without explanation. In the seventh, it first cites the Treatise, and then from "vastly encompassing..." onward, the Commentary explains it, in reference to the fourth sūtra clause: "What characteristics does it have?" Regarding the Commentary's: "Because of obtaining the supramundane noble path": the noble path is the primary essence of blessings and benefits; hence the Treatise considers it the general [category].