大方廣佛華嚴經隨疏演義鈔 65.34

65.34

As for the commentary's statement "in the subsequent contemplation in reverse": the commentary text is divided into two: first, straightforwardly explaining according to the text, and later, concluding with its profound depth. Within the former there are four sections: first, concluding with suffering; second, concluding with no-self; third, concluding with emptiness; fourth, concluding with the ultimate truth. Within suffering there are three sections: First, looking at the causes and fruits of two lifetimes in relation to each other, only the seven sufferings are taken as the tree of suffering, and the five causes of afflictions and karma as the conditions for suffering; therefore the five kinds [of causes] are the sprouts of suffering and the two fruits are the tree of suffering. This is from the tenth fascicle of the Yogācārabhūmi. In the statement from "furthermore, in the present phenomenon" onward, second, it takes causes as fruits, saying that within the present phenomenon and at the time of the present phenomenon is also the meaning of two lifetimes. As for the statement that "when moisture is applied, it increases": this also refers to moistening the seeds of karmic formations and the seeds of consciousness. Third, broadly taking the twelve links of conditioning, whether cause or fruit, as a single tree of suffering: avidyā activates karma, and is therefore the root of the tree of suffering, for if it did not activate karma, one would not receive the fruit of future existence. Consciousness and name-and-form are the trunk of the tree of suffering, because consciousness and name-and-form mutually support each other from cause to fruit, serving as the substance of birth and death. Next, the six sense bases, contact, and feeling unfold and grow upon name-and-form, receiving objects just as branches differentiate and unfold relying upon the trunk. Stated in terms of two lifetimes, this is merely speaking of the fruit within the cause. Next, craving and grasping combine to moisten and form existence, definitively ensuring future birth, and are therefore likened to flowers. Because the ten above are causes, the last two are fruits of suffering. The three above are all based on two lifetimes, whereas the last explanation can apply to three lifetimes: Relying on the two past causes brings forth the substance of consciousness and name-and-form to serve as the trunk; the actual manifestation and unfolding of the six sense bases, contact, and feeling serve as the branches, which already completes the tree of suffering. Relying upon the above, future causes arise again; hence the three [factors] serve as flowers to induce the two future fruits, serving as the fruits of the tree of suffering. Thus, although it is a single tree, its meaning has two tiers.