大方廣佛華嚴經隨疏演義鈔 72.17

72.17

In the Commentary, from "the rest is as..." downward, the fifth part points out its original source. The Treatise may be understood accordingly. "Pariṇāmanā" refers to the sixth pariṇāmanā, explained in the section on the sixteen cognitive jewels. It states that the path of seeing of the three minds also has Dharma [cognition] and category [cognition]: 1. the cognition internally dispelling the imputation of sentient beings; 2. the cognition internally dispelling the imputation of dharmas; 3. the cognition universally dispelling the imputation of all sentient beings and dharmas. The first two are named Dharma cognition because they take objects individually; the last one is named category cognition because it takes objects collectively. Some say: the path of seeing of sixteen minds has two meanings of its own: 1. based on suchness and cognition; 2. based on the upper and lower truths, both as explained before. However, according to the Sarvāstivādin, it is universal in time and distinct in place: direct cognition knowing dharmas of the three periods of time is called universal in time, and inductive cognition is also like this. Direct cognition only knowing dharmas of the desire realm, and inductive cognition knowing dharmas of the upper two realms, is called distinct in place. If explained according to the Sautrāntika and the Tattvasiddhi-śāstra, it is universal in place and distinct in time. The two cognitions universally knowing the three realms is called universal in place. Dharma cognition knowing the present, and inductive cognition knowing the past and future, is called distinct in time. In chapter sixteen of the Tattvasiddhi, the "Chapter on the Sphere of Infinite Space": "Question: What stage can this absorption take as its object? Answer: This absorption takes all stages as well as cessation and the path as its object. Question: Some say, 'Although all formless absorptions can take cessation as an object, they only take the cessation belonging to the portion of inductive cognition as an object, not the cessation belonging to the portion of direct cognition.' How is this? Answer: They take all cessations as an object. By using direct cognition to take the cessation of the present self-mastered stage as an object, and inductive cognition to take the remaining cessations and path as an object, it is also able to take all as objects." Explanation: direct cognition is precisely Dharma cognition. If based on the Saṃdhinirmocana and the Saṃtānamocana-sūtra, neither time nor place is fixed. Direct seeing of present dharmas is called direct perceptual cognition; knowing other directions and other lives is called inductive cognition. Differentiating further, knowing all that is presently known is called direct cognition, and understanding by analogous inference is called inductive cognition; therefore time and place cannot be fixed. In the Abhidharmakośa, it corresponds to fascicle twenty-three, largely the same as the Vijñaptimātra contemplation of the sixteen minds of the upper and lower truths, where the verse says: / "Immediately after the supreme worldly dharmas, / Taking the suffering of the desire realm as object, / Uncontaminated Dharma receptivity arises; / Following receptivity, Dharma cognition arises. / Next, taking the suffering of the other realms as object, / Category receptivity and category cognition arise. / Taking the truths of origination, cessation, and path as objects, / Each likewise produces four. / These sixteen minds / Are called the clear realization of the noble truths. / These are of three kinds in total: / Distinct as seeing, object, and function." / Explanation: immediately after the supreme worldly dharmas, taking the noble truth of suffering of the desire realm as object, uncontaminated dharmas arise, named the receptivity to the Dharma cognition of suffering. Immediately after the receptivity to suffering, taking the truth of suffering of desire as object, Dharma cognition subsequently arises, named the Dharma cognition of suffering. Immediately after this cognition, next taking the noble truth of suffering of the other realms as object, category cognitive receptivity arises, named the receptivity to the category cognition of suffering. Immediately after this receptivity, taking this object, category cognition arises, named the category cognition of suffering. As with taking the truth of suffering as object, the remaining three are also like this, having sixteen minds. Regarding "receptivity to the Dharma of suffering": suffering is the dharma of the truth of suffering; receptivity taking the dharma of suffering as object is called receptivity to the Dharma of suffering. The fruit is a niṣyanda, and cognition is exclusively uncontaminated. To show that this receptivity is also exclusively uncontaminated, it cites the subsequent niṣyanda as a distinguishing mark. Receptivity being called "cognition" takes its name from the fruit. Just as with a tree bearing bitter fruit, the tree itself is not the bitter fruit, but derives its name from the fruit; hence it is called cognitive receptivity. The rest can be understood by analogy. Regarding "clear realization": it is because one clearly contemplates the noble truths before oneself. Regarding "there are three": 1. clear realization of seeing, which is uncontaminated discernment, because it sees the truths distinctly; 2. clear realization of the object, because this uncontaminated discernment and the minds and mental factors associated with discernment share the identical object; 3. clear realization of the function, meaning the aforementioned associated [factors] and other co-arising factors share the identical activity; other co-arising factors refers to the precepts accompanying the path and the four characteristics such as arising as co-arising causes, hence called co-arising. The rest is extensive as in that [text].