大方廣佛華嚴經疏 14.12

14.12

五釋文者，文分三別：初心性是一者，立宗案定；二「云何」下設相違難；三「業不知心」下結成前難。今初。謂心之性故，是如來藏也。又心即性故，是自性清淨心也。又妄心之性，無性之性，空如來藏也。真心之性，實性之性，不空如來藏也。皆平等無二，故云一也。第二設難中二：先總顯相違。謂心性既一，云何而有五趣諸根總別報殊，故云種種不同。二「所謂」下別示相違，有十事五對：一、約總報明趣有善惡，善謂人天、惡謂三塗；下四對皆約別報。於中，二、謂於前善惡趣中各根有滿缺，謂眼等內根。三、於滿缺中各生有同異，謂四生不同勝劣處異。四、於上同異生處，各貌有妍媸。五、於上妍媸，各受有苦樂。上之五對，前前皆具後後，後後必帶前前，展轉異同成多差別，故云種種不同。心性是一，其義安在？

Fifth, explaining the text: The text is divided into three parts: first, "the nature of the mind is one" establishes the thesis and sets it down; second, from "how is it that..." onward poses the challenge of contradiction; third, from "karma does not know mind..." onward concludes the previous challenge. Now, the first: It means the nature of the mind, which is the tathāgatagarbha. Further, mind is itself the nature, which is the intrinsically pure mind. Again, the nature of the deluded mind, the nature devoid of nature, is the empty tathāgatagarbha. The nature of the true mind, the nature that is the real nature, is the non-empty tathāgatagarbha. They are all equal and non-dual, hence it is said to be "one". In the second part, posing the challenge, there are two points: first, generally revealing the contradiction. It means that since the mind-nature is one, how can there be the distinct general and particular retributions of the faculties across the five destinies? Thus it is said: "manifold and distinct". Second, from "namely..." onward specifically indicates the contradictions, having ten items in five pairs: 1. In terms of general retribution, clarifying that destinies are wholesome or unwholesome—wholesome refers to humans and devas, unwholesome refers to the three evil destinies; the following four pairs are all in terms of particular retribution. Among them: 2. In the aforementioned wholesome and unwholesome destinies, each faculty may be complete or deficient, referring to internal faculties such as the eyes. 3. Within completeness and deficiency, their births have similarities and differences, referring to the distinctions among the four modes of birth and the differences between superior and inferior places. 4. In the aforementioned similar and different birthplaces, their appearances have beauty and ugliness. 5. Within the aforementioned beauty and ugliness, their experiences have suffering and pleasure. In the five pairs above, the preceding always contains the succeeding, and the succeeding necessarily carries the preceding; mutually differing and agreeing, they form many distinctions, hence it is said: "manifold and distinct". If the nature of the mind is one, where does its meaning lie?