大方廣佛華嚴經隨疏演義鈔 69.43

69.43

In the commentary's "third, the metaphor of being born in the Brahmā heaven," there are five parts: first, citing what is illustrated, omitting the explanation of the metaphor; second, from "in the application..." onward explains the application text, which is the text below "dwelling in the Immovable" in the sūtra; third, from "the reason it does not operate..." onward is the treatise's explanation of why it does not operate, clarifying that there is an antidote, which is omitted in the sūtra text; fourth, from "this parts from..." onward clarifies parting from afflictions and faults; fifth, from "subsequently, this bodhisattva..." onward distinctly explains. From "this bodhisattva... citing superiority" onward: the sūtra's statement that "the minds of buddhas, etc., do not operate in accordance" is because the treatise says, "Here, because minds of the two divisions of conforming operation and non-conforming operation, such as buddhas, do not operate." That is, within the one mind are distinguished two divisions, defiled and pure, using the pure to illustrate the defiled. From "then as for the mundane..." onward, the commentary organizes them into pairs. There are roughly four pairs; adding the Mahāyāna and Hīnayāna, there are five pairs. "As for the mundane" refers to the sūtra's "how much less giving rise to mundane minds." "As for the supramundane" refers to the minds of buddhas, etc. "As for persons" refers to buddhas and bodhisattvas. "As for dharmas" refers to bodhi and nirvāṇa. "As for cause" refers to bodhisattvas. "As for fruition" refers to buddhas. "As for wisdom" refers to bodhi. "As for severance" refers to nirvāṇa. Although the Hīnayāna is not in the sūtra, it exists in contrast to the bodhisattva, and the treatise text has it in full. The treatise says: "Because buddhas, etc., do not operate, and because of the distinctions between Mahāyāna and Hīnayāna, and within the Mahāyāna and Hīnayāna, the distinctions between sentient beings and dharmas. Sentient beings are persons, distinguished into those beyond training and those in training. Distinctions in the nirvāṇa of buddhas, etc. It should be known that here, regarding conforming operation: because minds, etc., within the conforming division do not operate, as the sūtra says, 'all mind, intellect, and consciousness do not operate.' Here, regarding non-conforming operation: because buddhas, etc., within the non-conforming division do not operate, as the sūtra says, 'minds of buddhas up to minds of nirvāṇa do not operate.' As for distinctions between Mahāyāna and Hīnayāna: within the Mahāyāna, there are distinctions because of the distinctions between the nirvāṇa of buddhas and bodhisattvas. Within the Hīnayāna, there are distinctions because of the distinctions between the nirvāṇa of śrāvakas and arhats, etc. As for distinctions of sentient beings in the Mahāyāna: because of distinctions between buddhas and bodhisattvas. As for distinctions of dharmas: because of distinctions between bodhi and nirvāṇa. In the Hīnayāna, there are distinctions between the assemblies of those beyond training and those in training; here distinctions of dharmas are distinctions of nirvāṇa. Distinctions of those beyond training are distinctions of arhats. Distinctions of those in training are distinctions of anāgamins, etc. Because such as these do not operate at all." Explanation: Fearing one might wish to know the treatise, it is again set forth in detail; it does not exceed the five pairs above. However, as for the treatise's word "distinctions," within each single item there are distinctions—such as among those in training having the three fruits and four fruitions, etc., and bodhi having many kinds of bodhi, etc.—which are not entirely necessary, and thus the commentary omits them. As for citing so many instances within the supramundane: attachment easily arises toward the supramundane, but now there is no attachment.