大方廣佛華嚴經隨疏演義鈔 82.6

82.6

Regarding the Commentary's "Among the eight, there are ten phrases forming five pairs": the commentary text has two [parts]. First, it marks the dharmalakṣaṇas relied upon, which have two senses; later, from "However, each has two senses" onward, it explains both of the above two together. Saying that "each has two senses" means that the ten phrases forming five pairs each possess the above two [senses]. Below, it explains them according to these two senses: first, it explains directly in terms of the essence of phenomena, solely with reference to the two truths, which explains the former five [pairs] concerning cognitive object and mind, and so forth; later, from "Second, with reference to delusion and awakening" onward, it explains the above with reference to the five dharmas, explaining generally in terms of delusion and awakening. The former is with reference to the cognitive object, not going beyond the two truths; the latter is with reference to the mind, not going beyond delusion and awakening. Awakening is correct cognition, and delusion is false conceptualization; due to these two, the five dharmas are spoken of as being established. The five dharmas are then divided into five: first, with reference to characteristics, pairing them with tathatā, hence signlessness is tathatā; second, in terms of false conceptualization, pairing it with correct cognition; third, in terms of suchness, explaining solely through the attainment and loss of suchness; fourth, in terms of correct cognition, also explaining through the attainment and loss of correct cognition; fifth, in terms of names, also explaining solely through the attainment and loss of names. All five pervade both delusion and awakening; however, delusion comprises name, characteristic, and false conceptualization, whereas awakening is solely correct cognition and suchness. Cognition accords with suchness, of one flavor and equal. The rest is as explained earlier and later.