大方廣佛華嚴經隨疏演義鈔 65.44

65.44

Regarding the Commentary's "Third, contemplation in terms of the cognition of all aspects": within the text there are four [parts]: First, it reveals what is subsumed under the gate. The words "and half of the second contemplation" mean that the second is the contemplation of reliance. Reliance has two [aspects]: first, reliance on the ultimate truth, which is the continuity gate; second, reliance on the one mind, which is the second gate, subsumed under the one mind. Since the ultimate truth is the one mind, it is only half. Second, from "Namely, first accomplishing the answer" down, it specifically reveals the two contemplations. The first, defilement and purity, has two [aspects]: the former purport concerns causes, and the latter purport concerns results, which is the meaning of defilement and purity in the Samuccaya and elsewhere. Third, from "In the contemplation of characteristics and truths" down, it adduces its two contemplations to reveal this one as superior. Because the previous two contemplations had only "not knowing", whereas now it fully possesses knowing and not knowing as defilement and purity, it is profound and subtle. Fourth, from "However, the continuity above…" down, it summarizes the broad and profound characteristics of the single gate. Within this are three: First, it establishes the horizontal correlation to the three yānas and three cognitions. The meaning of the three cognitions has already been correlated as before. Second, from "Furthermore, the first accords with the fundamental…" down, it restricts them to the three cognitions of the Mahāyāna, yet encompasses cause and result. Third, from "Although without 'I' and 'mine'…" down, it merges the three cognitions to form the one mind. First, emptiness is precisely provisionality, so it does not obstruct the arising of compassion. Second, from "The grasper and grasped are fundamentally empty" down, provisionality does not obstruct emptiness, so compassion is free of attachment. Third, from "Fathoming both…" down, being both empty and provisional, one does not stagnate in self and other: self is the fundamental [cognition], other is the subsequently attained [cognition]. From "The three contemplations are one mind" down, it concludes their unimpededness, accomplishing the cause of prajñā. Fifth, from "A single gate…" down, it concludes with praise of its depth and breadth.