大方廣佛華嚴經隨疏演義鈔 69.5

69.5

Regarding the Commentary's [citation]: "First, because they supreme-most-ly realize the two kinds of selflessness": this is the text of the treatise, below which the Commentary explains it. Below [the statement that] the ten grounds equally realize the principle of the two selflessnesses, both lines have three sections: first, adducing the sūtra; second, adducing the treatise to explain it; third, the Commentary explaining the treatise. In the second, "because the path of non-abiding is purified" is the treatise. In the third, "because it is subsumed by the practice of that upāya-jñāna and fulfills the dharmas conducive to awakening" is the treatise; the rest is all the Commentary's explanation. In the Commentary: below "Fourth, constantly mindful of...", this corresponds to the sūtra's "constantly mindful of the powers, fearlessnesses, and unshared qualities of the Tathāgata"; next, it takes up the text of the treatise; afterward, the Commentary explains it. In taking up the treatise, the treatise has two clauses: first, it takes up the preceding text; second, being mindful of penetrating the Buddha-dharma, which uses the preceding to explain this. Within taking up the preceding text, it takes up text from two places: first, the discriminating cognition of the taught Dharma, which takes up the meaning within the preceding causal division; second, the purification and superiority over the cognitive obstacle in converting and guiding [sentient beings], which takes up the meaning within the preceding purification division. In the Commentary: below "meaning that the preceding ten entrances to illumination of dharmas are cognitive discrimination...", the Commentary explains the treatise, interpreting it based on the preceding two sections. First, it explains taking up the meaning within the preceding causal division; hence it states: "meaning that the preceding ten entrances to illumination of dharmas are cognitive discrimination." The preceding Commentary stated: "Illumination is the gate capable of entering; dharma is the dharma that is entered." Above this, the Commentary points to the preceding sūtra. From relying on that cognition, illuminatingly entering into the Dharma taught by the Tathāgata—this is that treatise's explanation. That treatise says in full: "Obtaining the cognitive radiance of the realized ground, relying on that cognitive illumination one enters into the Dharma taught by the Tathāgata." Explanation: "Obtaining the cognition of the realized ground" is the realization cognition of the fourth ground. Its "radiance" is the prior sign of obtaining this fourth ground's realization cognition in the preceding third ground. The cognitions of these two places both wish to penetrate the Buddha-dharma. The Buddha-dharma refers to the third ground's seeking extensive learning, and what is obtained is the sentient-being-realm, the dharmadhātu, the world-realm, and so forth observed within the ten entrances to illumination of dharmas.