大方廣佛華嚴經隨疏演義鈔 69.12

69.12

Regarding the Commentary's: below "Now in the first...", the Commentary text has seven parts: first, explaining the initial general phrase on the words 'entering all dharmas'; second, below "taking up concrete phenomena...", the general rubric; third, below "among the four, the first is refuting characteristics...", revealing the functions; fourth, below "if correlated with the stages...", according to the stages; fifth, below "furthermore, among these four...", bringing out the essence; sixth, below "relying on the Treatise on Buddha-Nature...", pointing to the extensive treatment; seventh, below "non-arising of phenomena...", explaining according to the text. The first two can be known. In the third: however, actual characteristics are called phenomena; dissolving phenomena to enter principle is called the non-arising of phenomena. Truly, because non-arising through dependent origination constitutes phenomena, therefore dissolving phenomena is itself non-arising; hence being able to refute characteristics discards characteristics of existence. "Second, refuting nature" means refuting and discarding natures of existence. The essence of dharmas is called nature, because all dharmas each have their nature; dissolving natures to enter suchness is called the non-arising of nature. Truly, because non-arising through dependent origination constitutes nature, therefore dissolving nature is itself non-arising. "Third, dissolution of causes" means departing from the characteristics of causes, for causes have beginning and end. Distinctions in the three periods of time are designated as numerical differences; when realizing the real and looking back, originally there are no such numbers, because numerical differences are non-arisen. The Bodhisattvabhūmi states: "Because of not knowing the ineffable intrinsic nature of phenomena, there are distinctions in the three periods of time. Because of knowing the ineffable intrinsic nature of phenomena, there is complete equality in the three periods of time." "Fourth, departure from fruits" means departing from the characteristics of fruits. The karmic functions at the fruit stage are called actions; when realizing the real and looking [upon them], there is no karma to be found, which is called the non-arising of karma. Therefore it concludes: "The former two refute characteristics to enter suchness; the latter two realize the real and abandon characteristics." The first refutes characteristics of existence; the second refutes characteristics of non-existence; both alike refute characteristics, and both alike enter suchness. The third and fourth both realize the real and abandon characteristics; ponder this according to the text. In the fourth, on correlating with stages: abandoning characteristics to enter the real is therefore the preparatory stage; doubly discarding both nature and characteristics is therefore the fundamental [cognition]; function is the subsequently attained [cognition]; in principle this is necessarily so. The third pervades beginning and end, because the three periods of time differ. In the fifth, on bringing out the essence: it is largely identical to the sixth ground. The three natures are simply combined into the real and the false. Thus the false pervades the other-dependent and the imagined, while the real is solely the fully perfected. Below "relying on Buddha-nature", the sixth, pointing to the extensive treatment, is the discrimination of the three natures. The "Treatise on Buddha-Nature" refers to its "Chapter on the Three Natures." That treatise states: "Because there are three natures, provisional teachings are spoken. Those who penetrate the three natures are spontaneously manifest and clear, which is called the definitive teaching. As spoken in the sūtra: If someone obtains the receptivity to the non-arising of dharmas, they do not fall back. Question: How is this statement established? Answer: It is established through the three natures. With reference to the discriminated nature, the Tathāgata spoke of the receptivity to original non-arising. With reference to the other-dependent nature, he spoke of the receptivity to intrinsic-nature non-arising. With reference to the real nature, he spoke of the receptivity to the original-nature non-arising of defilement, stain, and suffering." Explanation: If we take the surface text, the first seems to refer to the imagined nature, because it says original non-arising. The second likewise refers to the other-dependent, because the treatise says intrinsic-nature non-arising. The latter two refer to the fully perfected, because the third refers to defilement and purity according to stages, and the fourth refers to the Buddha clarifying what is realized. When closely examined: the first is cultivated and accomplished, possessing the other-dependent; originally existent, it is the fully perfected. Referring to stages also follows conditions; where the Buddha enters, dependent origination is all-pervading. Moreover, original non-arising covers the subsequent text; therefore the Commentary does not explain further at length, but merely points to the Commentary on the second sūtra text above.