大方廣佛華嚴經隨疏演義鈔 70.15

70.15

Regarding the Commentary's statement, "Therefore, what is abandoned..." downward: the third is abandoning obstacles, which is also a passage from the Cheng weishi lun. In full it states: "Ninth, the obstacle of lack of desire to act in benefiting others. That is, a portion of the innate cognitive obstacle causes one to have no desire to practice diligently in matters of benefiting and gladdening sentient beings, taking pleasure in cultivating one's own benefit; that obstructs the four unobstructed comprehensions of the ninth ground. Upon entering the ninth ground, one is able to sever it permanently. On this account, the ninth ground is said to sever two ignorances and their gross weightiness: First, ignorance regarding mastery of dhāraṇīs of subsequent wisdom and eloquence in immeasurable expounded dharmas and immeasurable names, phrases, and syllables. (This is the general identification. The treatise itself explains:) Regarding 'mastery of the dhāraṇī of immeasurable expounded dharmas,' this refers to the unobstructed comprehension of meaning, namely mastery of total retention over what is expressed, because within a single meaning all meanings are manifested (this is the first). Regarding 'mastery of the dhāraṇī of immeasurable names, phrases, and syllables,' this refers to the unobstructed comprehension of dharmas, namely mastery of total retention over the expressing [terms], because within a single name, phrase, or syllable all names, phrases, and syllables are manifested (this is the second). Regarding 'mastery of the dhāraṇī of subsequent wisdom and eloquence,' this refers to the unobstructed comprehension of phrasing, having mastery of total retention over explaining and glossing sounds in succession, because within a single sound all sounds are manifested. Second, the ignorance regarding mastery of eloquence. 'Mastery of eloquence' refers to unobstructed comprehension of eloquence, because one skillfully penetrates capacities and suitability to expound skillfully. Ignorance can obstruct these four kinds of mastery; all are subsumed under the ninth obstacle here." Explanation: this takes the seeds of the cognitive obstacle that can obstruct unobstructed comprehension as its essential nature, because from the eighth ground upward, cognitive obstacles do not have active manifestations in the six consciousnesses. The Suvarṇaprabhāsa also says, "First, the avidyā of being unable to retain immeasurable wisdom in expounding immeasurable names, phrases, and syllables. Second, the avidyā of having not yet attained mastery in the four unobstructed eloquences." Explanation: then this second ignorance is also allowed to permeate all four. It is merely that the former is the ability to retain, while this is in terms of the ability to expound, which is expounding the above three. The Liang translation of the treatise says, "First, the avidyā of dhāraṇī mastery over skillfully expressing difficult points in immeasurable expounded dharmas and immeasurable names, phrases, and syllables. Second, the avidyā regarding resolving doubts and generating understanding in the four unobstructed comprehensions." Explanation: the second ignorance also permeates the four unobstructed comprehensions. The root treatise terms it "abandoning the obstacle of being unable to benefit sentient beings." Explanation: the Cheng weishi lun has "lack of desire"; this treatise has "being unable"; because one is unable, one lacks desire. The commentary merely summarizes to align with the treatise text; the broad and narrow can be known, mutually illuminating one another, making both commentary and treatise easy [to understand]. Regarding the Commentary's statement, "Therefore, what is realized..." downward: the fourth is the tathatā that is realized, which is also a passage from the Cheng weishi lun. The name is the same in the Mahāyānasaṃgraha. Asabhāva explains, "It means that because on this ground one obtains the basis of unobstructed comprehension, one partially realizes the perfection of wisdom (prajñāpāramitā), does not follow the mere words with regard to all dharmas, is skillfully able to understand all intended meanings, and truly accomplishes all sentient beings receiving the superior bliss of the Dharma." Explanation: unobstructed comprehension and the rest explain the meaning of mastery; partial realization and the rest explain the meaning of wisdom. The Madhyāntavibhāga says, "There are four masteries: first, mastery of non-conceptuality (that is, mastery of characteristics); second, mastery of the pure land; third, mastery of wisdom; fourth, mastery of karma. The dharmadhātu is the basis of these four kinds. The eighth ground is only able to penetrate the meaning of being the basis for the first two masteries; the latter two are sequentially on the subsequent two grounds."