大方廣佛華嚴經隨疏演義鈔 62.41

62.41

Regarding the commentary's "The Samuccaya states: 'All dharmas that are factors of awakening…'" and so on, this is the third [point], discerning differences among the characteristics. It also serves to cite scriptural proof, confirming the preceding and following texts on identifying the essence, etc., which is in the tenth fascicle of the treatise. It first lists five names, and thereafter, beginning with "Now, first...", explains them under their respective headings. First, "the object", as in clarifying the four reasons. Second, "the self-essence", as in identifying the essence above. Third, "cultivation", as in the commentary's text below. Thus these three headings simply list the names. Fourth, beginning with "crushing the four inversions", it cites the treatise to discern the results. "Entering the four truths": By the application of mindfulness to the body, one enters the truth of suffering, because the entire physical body is suffering of conditioning and is manifested by coarseness and weight. Therefore, when cultivating contemplative practice, one can counteract this, because pliancy arises distinctively in the body. By the application of mindfulness to feeling, one enters the truth of the origin, because pleasant feelings and the rest are the basis for craving in association, etc. By the application of mindfulness to the mind, one enters the truth of cessation, because contemplating that consciousness apart from a self does not exist at all, one forever abandons the fear of nirvāṇa born from fearing the eradication of the self. By the application of mindfulness to dharmas, one enters the truth of the path, because one cultivates the counteracting dharmas in order to sever the dharmas to be counteracted. The phrase "disentanglement from the body, etc." is from the treatise text. The treatise says: "Furthermore, these four kinds, in their proper sequence, are able to realize the fruit of disentanglement from body, feeling, mind, and dharmas. Through this cultivation, one is gradually able to abandon the coarseness and weight of the body and the rest." Question: Five were listed above; why are only four explained? Answer: Because of two reasons. First, the sūtra has only four; hence the commentary above says "in the text it is perhaps omitted." Second, it was already explained generally before, as when identifying the essence it says "if including accompanying factors, it takes the five aggregates as its nature." If explaining separately, the Samuccaya says: "It refers to the mind and mental factors associated with them. 'Them' refers to those two dharmas of mindfulness and wisdom." Explanation: When the treatise says "and the rest", it includes the conditioning factors not associated with mind and the four concurrent characteristics, which are also accompanying factors, as their categories are not single.