大方廣佛華嚴經隨疏演義鈔 65.39

65.39

As for the commentary from "Because the preceding characteristics of conditions are all semblance meanings" onward: this is the third part, concluding the synthesis on profound depth. Within this there are two parts: first, concluding in terms of cognition of reality; second, concluding in terms of cognition of the stability of dharmas. Therefore the Yogācārabhūmi says: "Through how many cognitions should conditioned arising be known? Answer: Through two cognitions, namely the cognition of the stability of dharmas and the cognition of reality. What is the cognition of reality? It refers to contemplating the profound meaning as it is." However, the profound meanings in the Yogācārabhūmi are all stated in contrast between nature and characteristics. For example, saying "from its own seed" is the characteristic, while "also relies on other conditions" is the nature, meaning that other refutes self to reveal not arising from self. The rest is as explained above. Now, the reverse contemplation of this sūtra only reveals the meaning of not arising from self, and does not reveal the meaning of arising from its own seed, because arising from its own seed means that consciousness serves as the seed, giving rise again to future birth as well as old age and death; hence this is not stated here. The ten meanings are all like this; hence it says, "Because the preceding characteristics of conditions are all semblance meanings." The ten semblance meanings all reside in characteristics; thus, precisely because nature and characteristics are unobstructed, it is called "profound," saying "it lies precisely in this."