大方廣佛華嚴經隨疏演義鈔 62.52

62.52

On the Commentary's text from “The Pañcaviṃśatisāhasrikā explains cultivation through all modes” downward, this is the third [section], which specifically indicates the contemplation characteristics. The citations above, combined with this specific indication, contain the intents of the five teachings. First, in the Yogācāra[bhūmi], what is spoken in the Śrāvakabhūmi is the Small Vehicle teaching. Next, specific cultivation with reference to the two truths of the Mahāyāna is the intent of the Initial Teaching. Second, citing the Mahāsaṃnipāta and the Prajñāpāramitā to explain both simultaneously covers two intents: if nature and characteristics stand opposite each other, it corroborates the former meaning; if nature and characteristics interpenetrate, it is the intent of the Final Teaching. Third, citing the Wuxing jing is the intent of the Sudden Teaching. Now citing the Pañcaviṃśatisāhasrikā's cultivation through all modes is the intent of the Perfect Teaching.

The commentary text has three parts: first, citing the sūtra to indicate it; second, interrogating and explaining the contemplation characteristics; third, concluding with praise of its depth and breadth. Now for the first. As for “cultivation through all modes,” this means cultivating identically to the Buddha by means of the cognition of all modes. The meaning of the three cognitions has already been cited above. However, there are three meanings: First, in contrast to the Mahāyāna: the Small Vehicle has the cognition of all phenomena, the bodhisattva has the cognition of the paths, and the Tathāgata has the cognition of all modes; this is not the meaning here. Second, specifically contrasting with the three truths, it also explains three cognitions; this is not the meaning here either. Third, with reference to the teachings: in the Perfect Teaching there is one truth, cultivated as the round fusion of the three truths. This applies to both cause and fruit; this is the meaning intended here.