大方廣佛華嚴經隨疏演義鈔 67.53

67.53

Regarding the commentary's "This is the contemplation of conventional truth": this is because the treatise's sūtra speaks of according with existence. From "identifying with the real and according with existence" downward, it reconciles the treatise's sūtra with the present sūtra. That is, although it accords with existence, false characteristics are entirely exhausted, leaving only the ultimate truth; hence it says "not losing concordance with non-existence." Regarding the commentary from "From this point onward, the third: general conclusion" downward: the commentary text has three parts: first, explaining reverse and forward; second, explaining the general name; third, summing up through the meaning. In the first part there are two: first, directly explaining the sūtra; second, citing texts for reconciliation and explanation. Now the first: the statement "two gates lack the reverse" refers to the gate of inclusion within the one mind and the gate of self-karma assisting in completion. The reason they are absent is merely that they are abbreviated. If one brings forth the reason: within inclusion within the one mind, the root and branches mutually relying on and maintaining each other is the forward contemplation. The initial mind of ultimate truth gathers the branches and returns to the root, which in meaning corresponds to the reverse contemplation; therefore it is abbreviated and absent. Within the forward contemplation of self-karma assisting in completion, the two karmas mutually manifest. In the reverse contemplation, one should say: if avidyā were not deluded about its cognitive object, it would not serve as the arising cause for volitional formations; then it would seem that avidyā has no function and no essence, so it is abbreviated and absent. If one wished to supply it, one should say: if there were no avidyā deluded about its cognitive object, it would not serve as the arising cause for volitional formations. It could also be supplied; hence it says abbreviated and absent. In the one mind, one should say: if one is not deluded about the one mind, causes and conditions do not arise. This is also the meaning of the reverse; hence a verse below says: "If the mind ceases, saṃsāra is exhausted." For this reason the commentary text simply says it is abbreviated and absent. Second, from "However, if this reverse and forward are compared with the Abhidharma" downward: citing texts for reconciliation and explanation. First, it cites the treatise as having two kinds of reverse and forward, whereas the present sūtra has only one. Next, it cites the Pratītyasamutpāda-sūtra to explain the phrase "Who has old age and death?" in the Abhidharma. This involves seventy-seven cognitions: that is, among the twelve links of dependent origination, excluding the link of avidyā, each of the remaining eleven links has seven. "Due to whose existence does it exist?" is the inquiry into the cause: inquiring from what cause this old age and death arises, knowing it arises from birth. "Through what condition does such old age and death further arise?" is the examination of the cause: examining through what condition this old age and death definitely arises, definitely knowing it is caused by birth. In the three times there are two each, making six; the seventh is the cognition of the stability of phenomena (dharmasthitijñāna), meaning observing the defiled cognitions not included before, because of its meaning of comprehensive knowing. That is, comprehensively knowing the teaching of dependent origination across the three times, which is called not included before, forms the seventh. The previous six are authentic cognitions, and this one is the cognition of the stability of phenomena, combining to make seven cognitions. All ordinary beings and noble ones possess this cognition; only upon entering the stage of the path of seeing do the forty-four cognitions exist, because of their proximity to the four truths. Abiding in the teaching and other phenomena is cognition arising from hearing, so it is called the cognition of the stability of phenomena. Knowing in accordance with reality is cognition arising from reflection and cultivation, so it is called authentic cognition. This clarifies the reverse in terms of defilement. As for the reverse in terms of purity, one merely changes "who exists" to "who ceases." However, these reverse and forward are spoken of in terms of the essence of the links; that the sūtra treats defilement and purity as reverse and forward is spoken in terms of according with saṃsāra and going against saṃsāra. Furthermore, when the subcommentary above spoke of forty-four cognitions, it meant contemplating in reverse from old age and death up to volitional formations, each being explained as a contemplation of the four truths.