大方廣佛華嚴經隨疏演義鈔 63.46

63.46

As for the Commentary from "Therefore in this stage" onward: third, the section clarifying abandonment. First, the name is indicated. From "namely, that of the preceding four stages" onward: the explanation of the intent is then exhausted. The *Vijñaptimātratā* states in full: "Fifth, the obstacle to parinirvāṇa in the lower vehicle: that is, an innate portion within the cognitive obscurations that causes one to loathe saṃsāra and delight in aspiring to nirvāṇa, identical to the two vehicles loathing suffering and rejoicing in cessation. That obstacle obstructs the nonconceptual path of the fifth stage; upon entering the fifth stage, one is then able to permanently sever it. Due to this, the fifth stage is said to sever two kinds of folly and their crude heavy states: first, the folly of purely intending to turn away from saṃsāra, which is the loathing of saṃsāra here; second, the folly of purely intending toward nirvāṇa, which is the delighting in nirvāṇa here." To explain: the tathatā of this stage is called "without difference of type," and therefore the path that takes it as cognitive object is called "undifferentiated." The original division is named "the obstacle of the conceit of bodily purity," because in the fourth stage one transcends the world and grasps bodily purity. Because of this, one delights in cessation, as previously explained. Across the other sūtras and treatises, the words differ but the meaning is the same. As for the Commentary saying that due to this one "realises and attains tathatā without difference of type": fourth, realising tathatā. The Commentary says, "First, because saṃsāra and nirvāṇa are both equal," establishing that there is no difference of type. The *Vijñaptimātratā* explains: "It means that this tathatā has no difference of type, unlike eyes and the like whose types have differences." Because this is difficult to see, the *Mahāyānasaṃgraha* names it "the dharmadhātu without difference in continuity," and Vasubandhu's commentary says: "It means that within this, its essence has no difference, unlike eyes and the like which each have differences in accordance with the continuity of various sentient beings." Asabhāva's intent is the same. However, the Liang translation of the treatise says: "Due to this dharmadhātu, it can cause the continuous bodies of all buddhas of the three times not to differ. Sentient beings are deluded about this through the differences among the myriad types; all buddhas realise this as distinctly non-different." The *Madhyāntavibhāga-śāstra* says: "By penetrating this, one obtains the ten intentions of an equally pure mind." The above concerns the ultimate fruition; this directly accords with the present [context].