大方廣佛華嚴經隨疏演義鈔 75.6

75.6

Below the Commentary's 'Furthermore, each of these sentences has two meanings...', this is the third part, re-explaining the preceding meaning. That is, within non-arising, all meanings are simultaneously complete. What are the characteristics of this completeness? Therefore, it is explained in detail below. Therein, the text of the Commentary is divided into three: first, jointly positing the two approaches; second, opening the sections to explain them separately; third, concluding with a critique of ancient interpretations. Now, the first. However, the two approaches generally explain the first meaning mentioned earlier. The first, where the subsequent accomplishes the preceding, also explains the second meaning of following the particular, because attaining the patience of non-arising entails attaining the patience of non-cessation and so forth; and the patience of non-cessation and so forth purifies the patience of non-arising and so forth. Below the Commentary's 'However, the purport of the text...', this is the second part, opening the sections to explain them separately. Directly explaining the first approach implicitly explains the second approach; hence, it cites the first approach below. Below the explanation of 'Now first, how is it...', it is solely with respect to principle. However, in the principle of non-arising there is no sequence; because what is dispelled—arising and so forth—has a sequence, by negating them with 'non-', a sequence is also formed; therefore, the Commentary clarifies this first. That which the principle of arising, cessation, exhaustion, and so forth relies upon is the sequence of phenomenal matters. Later, below 'Now, because the preceding are non-existent...', it then reveals the sequence of the principle of non-arising. Regarding the Commentary's 'Therefore, through the subsequent, non-arising is demonstrated': above, it had just clarified that because the preceding exists, the subsequent exists, and so forth; now, by analogy, it concludes the preceding, using the preceding to explain the subsequent, and using the subsequent to accomplish the preceding. Regarding the Commentary's 'The next four reveal principle': because exhaustion is conditioned, defilement is affliction, distinction is phenomenal matter, and location is spatial direction—all of these are objects of contemplation. Now, understanding them to be identical to the true constitutes the non-arising of principle. Regarding the Commentary's 'The latter six reveal the non-arising of wisdom': because the mind's deluded movement is called arising, if the mind is quiescent, then wisdom does not arise. Below 'Therefore the verse states...', it cites corroboration with respect to wisdom. Below 'Principle and wisdom harmonize...', it concludes the above meaning. The verse cites one phrase, which fully states: 'Because of non-cessation, there is no exhaustion; / Because of no exhaustion, there is no defilement.' Explanation: This refers to the preceding four with respect to principle. The next verse states: 'Regarding the changing dharmas of the world, / Fully understanding that they are changeless; / If there is no change, there is no location; / If there is no location, there is quiescence; / The mind is without defiled attachment, / Vowing to deliver all sentient beings.' Explanation: This refers to the latter six revealing wisdom; the Commentary cites one phrase to reveal wisdom clearly. The word 'and so forth' encompasses the rest, all of which pertain to the characteristics of wisdom. Below the Commentary's 'The third is solely with respect to wisdom...', first, because understanding arising from conditions is the cause of accomplishing wisdom, wisdom does not arise, harmonizing with the above principle. 'Arising' is the meaning of birth; being serene and untransmuted, its essence does not cease into non-existence. 'Immovable' is with respect to principle; with no arising to be ceased, it is exactly identical to the 'neither arising nor ceasing, and not a mere one-sided cessation' found in the Great Meaning of the Ten Grounds. The rest are all characteristics of the profound non-arising wisdom of prajñā. The wondrous function of true wisdom is different from mere emptiness that solely refutes faults; one must consider this carefully.