大方廣佛華嚴經隨疏演義鈔 68.35

68.35

Regarding the Commentary's line beginning with "Now, first, being fully endowed with the six grounds": the commentary text has six parts. First, briefly assigning it to the sūtra text. The statement "the meaning contains what is remedied" directly intends to conclude what came before. Second, from "meaning that the former took delight in unconditionedness" onward, it separately explains the reason for the superior path of upāya and prajñā. Because one took delight in unconditionedness, one could not engage in existence; hence it was not upāya, and superior practices were not initiated. How could it be a superior path? From "now through the ten kinds" onward, it reveals the reason for obtaining its name. Third, from "this then is" onward, it explains its two names. Fourth, from "in what is it predominant" onward, it clarifies what it surpasses. Fifth, from "the previous six grounds" onward, it resolves an objection concerning confusing their characteristics. The objection says: On the previous six grounds there was also engagement in existence right within emptiness; why did they not obtain the name of the superior path of upāya? The answer's meaning can be known. Sixth, from "although practicing emptiness and practicing existence" onward, it resolves the objection that the name of what is remedied is too narrow. This also raises an objection building on what precedes, saying: Since the previous ground already allowed traversing both emptiness and existence, why was it exclusively named the practice of delighting in unconditionedness? The explanatory meaning can be known. One should further ask: Why did the previous ground exclusively take delight in unconditionedness? Answer: To remedy the conceit of grasping existence on the previous five grounds.