大方廣佛華嚴經隨疏演義鈔 89.53

89.53

In the commentary, "Below is the third major section, the single person Maitreya": first comes the reason for his appearance; later, from "Therefore, completing a single life..." onward, he explains the name for gathering virtues and perfecting the cause. In the commentary, "Tallying with the true source of dharmatā": the text has ten phrases. The first four are doctrinal expositions that solely accord with reality. The first three are in terms of dharmas, and the latter one is in terms of the person, for the person can also be termed pariniṣpanna (thoroughly established). The next four use metaphors to explain, tallying with reality in terms of marks. Being identified with phenomena yet empty, they are identical to real principle. In all cases, the upper phrase designates the mark, and the lower phrase explains and substantiates it. The final two phrases conclude their nature and marks in terms of dharmas. When the sūtra says "having no production, alternately arising and decaying", because of their changing arising and decaying, there is no definite production. Since the lower phrase states they arise from conditions, it clarifies that there is no fixed nature; selflessness is the dharmadhātu itself. In the commentary, "These three unimpeded are the three contemplations in one mind": first the provisional, next the empty, and last the middle. Although their explanation has a sequence, Sudhana's contemplative mind is instantaneously endowed with them in a single thought-moment; it is not entering emptiness from the provisional, and so forth. "Now, the first repays good and evil": the text has ten phrases, but explains only four because the phenomena might be confused. Karma is an adhipati-pratyaya (predominant condition), namely the habitual tendencies of various actions. The fruit is vipāka (maturation), which arises from nominal seeds. Arising as a buddha from faith encompasses both the true and the responsive. "Faith is the source of the Way"; one is certain to reach the stage of buddhahood. When transformation buddhas manifest in response, a reverent mind immediately feels the connection. When a capacity resonates with the Buddha, it is said to elicit another's nirmāṇakāya; but when faithful mind achieves buddhahood, that is one's own buddha. The rest are easily known, so the commentary does not explain them.