大方廣佛華嚴經隨疏演義鈔 70.34

70.34

Regarding the commentary's statement, 'At the minimum there are still the five omnipresent [mental factors]': this is like the gate of mental factors concomitant with the eighth, meaning it is concomitant only with contact, attention, feeling, discrimination, and intention. The meaning of the quantity of mental factors of the other consciousnesses is detailed in that treatise. Regarding 'The treatise says: abiding, modification, arising, and ceasing activities': 'abiding' explains the previous 'lightness'; 'modification' explains the previous 'transformation'; 'arising' explains 'arising'; and 'ceasing' explains 'non-arising'. Regarding the commentary's statement, 'How are they free?': from the beginning up to 'cannot be obtained', with the sole exception of this clause of provisional questioning, the rest is text of the treatise. From 'as for the body' downwards, where the commentary explains, 'the essence of the mind is free from thought, etc.': 'etc.' includes the realm of space. The one characteristic of the dharmadhātu has the meaning of being completely formless. Regarding the commentary's statement, 'Because grasping objects differs, they are called distinct': from here downwards the commentary explains that the eight consciousnesses' grasping of objects has both similarities and differences. The first five active consciousnesses grasp the objects of the five dusts, which is direct perception (pratyakṣa). The sixth mental consciousness grasps all dharmas, spanning the three means of cognition (pramāṇa). The seventh, manas, grasps the ālaya as its object, which is erroneous cognition (apramāṇa). The eighth, ālaya, grasps three objects: seeds, the physical body with sense faculties, and the receptacle world, which is also subsumed under direct perception. This is detailed in the Vijñaptimātratāsiddhi. Regarding the commentary's statement, 'The above four' downwards: concluding the preceding. The phrase 'the empty nature of the mind' refers to the empty tathāgatagarbha. The Nirvāṇa [Sūtra] says: 'That which is empty is what is called saṃsāra.' 'The latter four: the pure mind following conditions' marks [the heading]. Next, 'due to the fifth' downwards is the general explanation. Following manifested afflictions, there are the sixth's subsidiary affliction seeds, forming the seventh. The treatise says: 'The sixth and seventh minds, because of defilement and non-defilement, bind and liberate the mind.' These two clauses are affliction-defilement, manifesting the eighth's dual defilement of being born in accordance with karma. Thus the treatise says: 'The eighth clause: because the mind follows the path, the defilement of birth is manifested.' Because it receives birth in accordance with karma, it is called the condition of birth in accordance with karma. The bodhisattva's illusory birth is also a bodhisattva's karma.