大方廣佛華嚴經隨疏演義鈔 74.5

74.5

As for the commentary's "First, others' minds; second, the divine eye" and so forth: because the sūtra does not list them completely, they are now enumerated by name. In the text there are four parts: First, enumerating the individual names. Second, from "These ten are all termed superknowledges of cognition" onward, distinguishing their common designation. The designation "superknowledge" has already been explained above. Now we merely explain the word "cognition," which brings forth its essence. From "If according to characteristics" onward, it distinguishes the differentiations of cognition. Third, from "These ten are also" onward, their expansion and contraction in relation to the six. One need only look at the sequence listed previously, and it is easily understood in the text. Fourth, from "However, the Hīnayāna" onward, resolving objections. That is, there is an objection: "If the ten superknowledges were completely different, one could divide provisional and real; but since the difference between ten and six is based on an expansion of the six, how could they surpass the six?" Therefore it now explains: The names and numbers differ slightly, but the doctrinal import diverges completely. The text has three sections: first, clarifying the Hīnayāna; second, distinguishing the triyāna; third, explaining the ekayāna. The statement "The Hīnayāna's cognitive function has limits" means: past abodes know matters of only eighty thousand kalpas; the divine eye sees only three thousand worlds; the divine ear, others' minds, and psychic power are all confined within three thousand; and the exhaustion of outflows does not exhaust the knowable; hence it is said to have limits. "The triyāna is equally pervasive" clarifies that it does not exhaust layers upon layers. The ekayāna is layered upon layer, clearly being different. For instance, the divine eye sees lands within dust motes, dust motes within lands, and the Buddhas of dust lands; the hair-pores of a Buddha's body contain layers upon layers of dust lands. When the Tathāgata expounds the Dharma in those layered lands, the divine ear hears it all. As for the sentient beings therein, the knowledge of others' minds completely comprehends them. In a single thought-moment it knows multiple lands, so how could it be confined to eighty thousand? In a single dust mote, it proceeds to infinite lands, so how could it be confined within three thousand? Although the three clarities know causal arising, they have not exhausted the layers upon layers; hence it is said that "they still surpass those clarities," how much more so the realms of the six superknowledges of the triyāna and Hīnayāna! Next, there is an objection: "If so, merely clarifying the six superknowledges with differing meanings already sifts out provisional and real; why is there a need for ten?" Therefore it says that relying on matters reveals the complete; hence they are expanded into ten, because ten times ten dharmic gates are the fundamental tenet. As for the commentary's "Marking them as 'others' minds'" and below, the text of the commentary has two parts: first, explaining the name; second, distinguishing the characteristics. In the text there are three: First, combining the grasper and the grasped in explanation: cognition is the grasping, and others' minds are the grasped. Second, "Directly approaching the grasped," removing the grasper and explaining according to the grasped. Third, from "Whether grasped or king [of mind]" onward, revealing the breadth and narrowness of the cognition.