大方廣佛華嚴經隨疏演義鈔 67.57

67.57

Regarding the commentary's "However, each subsumes the three contemplations" onward: this is the third [part], which uses meaning to comprehensively gather them together, for fear that it might be difficult to grasp the meaning of the ten gates. Within this, there are four [sections]: first, a general statement of the intention of the ten gates; second, gathering the ten into five; third, gathering the five into two; fourth, their general interpenetration. In the first, they are used by interweaving the above three contemplations. That is, the three contemplations differ slightly and are taken differently by the treatise (*śāstra*), yet according to the sūtra text they can be made into one. First, "the causal arising of defilement and purity": in the contemplation of the characteristics of truth, this clarifies the characteristic of achieving an answer, which responds to external objections and establishes the meaning of selflessness, because selflessness is purity. In the contemplation of great compassion, it is named "delusion and inversion"; because clinging to self causes birth, it is defilement, whereas selflessness attains non-arising and is purity. In the cognition of all characteristics, it is named "discrimination of defilement and purity"; "defilement and purity" is precisely the name of the third contemplation, and now the meaning here applies throughout the three contemplations, so the words "causal arising" definitely apply to the three places. Second, "the fundamental source of dependent arising": speaking directly in terms of the sūtra, the first contemplation is named "paramārtha-satya," which is the root of the one mind. In worldly truth, the one mind produces the branches based on the root. In the second contemplation, the ādānavijñāna is deludedly grasped as a self, which is the root of defilement and purity; awakening to it is the root of liberation. In the cognition of all characteristics, it is named "the contemplation of basis," hence it is the fundamental source. Third, "existence and emptiness of cause and effect": in the contemplation of the characteristics of truth, it is named "the contemplation of other causes," for only due to ignorance can there be formations—this is existence; yet since they exist through conditions, this is emptiness. In the contemplation of great compassion, it refutes the unmanifest nature (prakṛti), so there are causes and conditions. In the contemplation of the cognition of all characteristics, it is named "the contemplation of upāya," where the two karmas of each are taken as subsequent upāya, which also means that existence is emptiness. Fourth, "mutual formation and non-action": that is, not abandoning one another. In the contemplation of the characteristics of truth, it is named "the contemplation of internal causes," meaning that apart from preceding links there are no subsequent links, hence it is called "mutual formation"; being mutually formed, there is no agent. In the contemplation of great compassion, it refutes the Lord (Īśvara), so there must be mutual formation through causes and conditions, with no separate agent. In the contemplation of the cognition of all characteristics, it is named "the characteristics of causes and conditions," for the links of existence lack agency. Fifth, "displaying their principle of truth": that is, the non-interruption of the three paths. In the characteristics of truth, it is named "the contemplation of gathering faults," because it only gathers together suffering and origination. In great compassion, it is named "refuting the cause of ascetic suffering," also because it is solely suffering and origination. In the cognition of all characteristics, it is named "entering the truths," which additionally takes the reverse contemplation, namely cessation and the path. Sixth, "the interweaving of capacity and function": that is, transmigration across the three periods of time. In the first, it is named "the contemplation of protecting against faults"; the causes and effects across the three periods of time have capacity as causes but lack capacity as effects, being able to protect against the three faults such as the loss of karma. In the contemplation of great compassion, it remedies the view of causelessness among the non-Buddhist pursuits, because causes have capacity. In the contemplation of the cognition of all characteristics, the conviction and entry regarding capacity and incapacity are both the interweaving of capacity and function. Seventh, "exhausting suffering and removing arrogance": that is, the aggregation of the three sufferings. In the first, it is named "the contemplation of not revulsing and revulsing"; causing revulsion toward subtle suffering is the meaning of exhausting suffering. In the contemplation of great compassion, it is named "refuting the different pursuits," meaning that within the three realms there is nirvāṇa, yet it is merely suffering; now one is able to exhaust it. In the cognition of all characteristics, it is named "excessive arrogance"; conviction and entry without excessive arrogance also exhausts subtle suffering and is free from excessive arrogance. Eighth, "mutual nullification and beginninglessness": that is, the arising and ceasing through causes and conditions. The first is profound contemplation, named "neither self nor other," using the other to nullify the self and the self to nullify the other. In the contemplation of great compassion, it is named "the attribute of impermanence," due to mutual nullification. In the contemplation of the cognition of all characteristics, it is named "the contemplation of beginninglessness," because causes and conditions have no beginning. Ninth, "existence and non-existence having no root": that is, the bondage of arising and ceasing. The first clarifies non-co-arising within profound contemplation, explaining that it is not made by both, because they mutually lack an experiencer. Existence and non-existence originally have no function, hence cannot produce; thus non-existence also has no root. Second, in the contemplation of great compassion, since there is no attribute of purity, how could there be a root? In the contemplation of the cognition of all characteristics, since it clarifies beginninglessness, the beginning is the root; as the two truths are without beginning, existence and non-existence have no root. Tenth, "ultimate and conventional not conflicting": that is, exhaustion in having nothing. In the initial profound contemplation, it reveals not being without causes—the ultimate does not conflict with the conventional; exhaustion in having nothing—the conventional does not conflict with the ultimate. In the contemplation of great compassion, because it accords with existence, there is no attribute of self. In the cognition of all characteristics, through various contemplations, it likewise does not conflict with the conventional. Thus, although the three contemplations draw upon the text with slight differences, their general import is mostly identical; hence they are gathered into consistency according to their fundamental intent.