大方廣佛華嚴經隨疏演義鈔 61.8

61.8

Regarding the commentary's phrase "Yogācāra [bhūmi], fascicle thirty-three" onward: this is the second part, which comprehensively demonstrates practice and realization. Within this there are two sections: first, correctly citing the treatise; second, demonstrating it in correlation with the text. In the former part, it briefly explains that, transcending from here the application of hearing and reflection, one practices cultivation, engenders superior resolution (adhimukti) with respect to the characteristics of the object that arise, and cultivates śamatha and vipaśyanā. Having practiced repeatedly, one repeatedly engenders superior resolution in accordance with the coarse characteristics and purified characteristics as investigated and scrutinized; such is called the superior mental application (adhimokṣa-manaskāra). The first five are understandable. As for "the sixth, the mental application of the culmination of preparatory training (prayoga-niṣṭha-manaskāra)," the treatise says: "From this point, one delights even more doubly in abandoning, cultivates śamatha and vipaśyanā, and thoroughly and solemnly observes and cultivates the antidotes. Constantly observing what was previously abandoned, due to these causes and conditions, one's mind attains release from all defilements bound to the desire realm. Because this is a skillful means of suppressing and abandoning at this time of release, it is not the ultimate, eternal eradication of seeds. At that time, before the ground of the first dhyāna meditation, the path of preparatory training has already reached culmination, and the mental applications that serve as antidotes to all defilements have already been generated; this is called the mental application of the culmination of preparatory training." As for "the seventh, the mental application that is the fruit of the culmination of preparatory training (prayoga-niṣṭha-phala-manaskāra)," the treatise says: "Immediately following this, due to these causes and conditions, one realizes and enters the mental application associated with the fundamental concentration of the first dhyāna; this is called the mental application that is the fruit of the culmination of preparatory training." Explanation: The treatise briefly explains its characteristics with respect to the first dhyāna, and what follows is modeled on the rest. Here the commentary adduces them as a whole, hence it merely takes the general import to explain it briefly. The subsequent cases can be understood by analogy.