[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 40.2 # 大方廣佛華嚴經疏 40.2 大方廣佛華嚴經疏 40.2 - **Language:** Classical Chinese ### [40.2](https://indike.org/pramana/in.bauddha.taisho.1735.40.2) 第二一心所攝門中，然此一門乃含多意，且分二別：一推末歸本門、二「如來於此」下本末依持門。今初，依論三觀，初約相諦，即當第二第一義諦觀。論生起云「云何第一義差別？如是證第一義則得解脫彼觀故。」此明修觀所以。以第一義是緣生之性，若見緣性則脫緣縛，故修彼觀。而論經雖云皆一心作意，取能作一心，故云第一義觀。論云但是一心者，一切三界唯心轉故。此言則總。轉者，起作義，亦轉變義。然此一文，諸教同引證成唯心。云何一心而作三界？略有三義：一二乘之人，謂有前境，不了唯心。縱聞一心，但謂真諦之一，或謂由心轉變，非皆是心。二異熟賴耶名為一心，揀無外境故說一心。三如來藏性清淨一心，理無二體故說一心。此初一心，菩薩不為此觀。後二一心，經意正明通於三觀，約清淨一心為第一觀，通此二心為後二觀。後二一心略如問明，廣開有十：初之一門假說一心，謂實有外法，但由心變動故。下之九門實唯一心。二相見俱存故說一心，此通八識及諸心所，并所變相分本影具足。由有支等熏習力故，變現三界依正等報，如《攝大乘》及《唯識》等諸論廣說。三攝相歸見故說一心，亦通王數，但所變相分無別種生，能見識生帶彼影起，如《解深密經》、《二十唯識》、《觀所緣緣論》具說斯義。四攝數歸王故說一心，唯通八識，以彼心所依王無體亦心變故，如《莊嚴論》說。五以末歸本故說一心，謂七轉識皆是本識差別功能，無別體故。《楞伽》云「藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。」又云「譬如巨海浪，無有若干相，諸識心如是，異亦不可得。」既云離水無別有浪，明離本識無別前七。六攝相歸性故說一心，謂此八識皆無自體，唯如來藏平等顯現，餘相皆盡。經云「一切眾生即涅槃相」等。《楞伽》云「不壞相有八，無相亦無相。」如是等文誠證非一。七性相俱融故說一心，謂如來藏舉體隨緣成辦諸事，而其自性本不生滅，即此理事渾融無礙，是故一心二諦皆無障礙。《起信》云「依一心法有二種門，乃至不相離故。」又《密嚴》云「佛說如來藏，以為阿賴耶」，及如金與指環喻等。又《勝鬘》云「自性清淨心，不染而染，難可了知。染而不染，亦難可了知。」皆明性淨隨染舉體成俗即生滅門，染性常淨本來真淨即真如門。斯則即淨之染不礙真而恒俗，即染之淨不破俗而恒真，是故不礙一心雙存二諦，深思有味。八融事相入故說一心，謂由心性圓融無礙以性成事，事亦鎔融不相障礙。一入一切一中解無量等，一一塵內各見法界，天人脩羅不離一塵。其文非一。九令事相即故說一心，謂依性之事事無別事，心性既無彼此之異事，亦一切即一。上文云「一即是多多即一」等。十帝網無礙故說一心，謂一中有一切，彼一切中復有一切，重重無盡，皆以心識如來藏性圓融無盡故。上之十門，初一小教、次三涉權、次三就實、後三約圓中不共。若下同諸乘，通十無礙。一部大宗非獨此品隨一一門成觀各異，可以虛求。 > In the second \[section\], the gate of subsumption under the one mind: however, this single gate contains multiple meanings, which are briefly divided into two: first, the gate of tracing the branches back to the root; second, below the phrase "The Tathāgata in this \[matter\]," the gate of the mutual reliance and sustenance between root and branches. Now, regarding the first: relying on the three contemplations of the treatise \[Daśabhūmika-śāstra\], first, in terms of marks and truths, this corresponds to the second, the contemplation of the truth of the highest meaning (paramārtha-satya). The commentary's introductory rationale states: "Why is there the differentiation of the highest meaning? Because by thus realizing the highest meaning one attains liberation from that contemplation." This explains the reason for cultivating contemplation. Because the highest meaning is the nature of arising through conditions, if one sees the nature of conditions, one is freed from the bondage of conditions; therefore, one cultivates that contemplation. Although the treatise's sūtra text says that all are the mental application of the one mind, taking the active, capable one mind, it is therefore called the contemplation of the highest meaning. The treatise says that it is merely one mind because the entire triple world is transformed only by mind. This statement is comprehensive. "Transformed" (zhuǎn) means arising and operating, and also means transformation. However, this single passage is cited across various teachings to substantiate mind-only. How does the one mind make the triple world? There are briefly three meanings: First, people of the two vehicles assert that external objects exist, failing to understand mind-only. Even if they hear of "one mind," they merely regard it as the "one" of absolute truth, or assert that it is transformed by mind while not being entirely mind. Second, the ripening ālaya\[-vijñāna\] is called the one mind, spoken of as one mind to preclude external objects. Third, the nature of the tathāgatagarbha is the pure one mind, spoken of as one mind because in principle there are no two essences. As for this first "one mind," bodhisattvas do not practice this contemplation. Regarding the latter two "one minds," the intent of the sūtra clearly applies throughout the three contemplations: taking the pure one mind as the first contemplation, and applying both minds to the latter two contemplations. The latter two "one minds" are briefly explained as in the \[Chapter of the\] Clarification of Inquiries, and when extensively unfolded, there are ten: The first gate conventionally speaks of one mind, asserting that external dharmas truly exist, but are merely altered by the mind. The nine gates below are truly nothing but the one mind. Second, it is spoken of as one mind because marks and seeing both persist. This applies to the eight consciousnesses and all mental factors, as well as the transformed objective aspect (nimittabhāga) complete with root and reflection. Due to the permeating force of the limbs of existence and the like, the retribution of the environment and sentient beings of the triple world is transformed and manifested, as extensively explained in treatises such as the Mahāyānasaṃgraha and the Vijñaptimātratā\[-siddhi\]. Third, it is spoken of as one mind by subsuming marks into seeing. This also applies to the primary minds and mental factors; however, the transformed objective aspect does not arise from separate seeds: the consciousness capable of seeing arises bringing forth that reflection, as fully explained in the Saṃdhinirmocana-sūtra, the Viṃśikā, and the Ālambanaparīkṣā. Fourth, it is spoken of as one mind by subsuming mental factors into the primary mind. This applies only to the eight consciousnesses, because those mental factors rely on the primary mind, lacking an essence of their own, and are also transformed by the mind, as explained in the Sūtrālaṃkāra. Fifth, it is spoken of as one mind by returning the branches to the root. That is to say, the seven transforming consciousnesses are all differentiated functions of the root consciousness, lacking a separate essence. The Laṅkā\[vatāra-sūtra\] states: "The ocean of the storehouse consciousness is permanently abiding; moved by the wind of objects, waves of various consciousnesses leap up and arise in transformation." It also states: "Just as the waves of the great ocean have no manifold marks, so too is the mind of the consciousnesses; a difference also cannot be found." Since it says that apart from water there are no separate waves, it is clear that apart from the root consciousness there are no separate first seven \[consciousnesses\]. Sixth, it is spoken of as one mind by subsuming marks into nature. That is to say, these eight consciousnesses all lack self-nature, being solely the impartial manifestation of the tathāgatagarbha, with all remaining marks entirely exhausted. The sūtra states: "All sentient beings are the mark of nirvāṇa," and so forth. The Laṅkā states: "There are eight whose marks are not destroyed; marklessness is also devoid of marks." Canonical passages such as these providing genuine proof are not single. Seventh, it is spoken of as one mind because nature and marks are both fused. That is to say, the tathāgatagarbha in its entire essence accords with conditions to accomplish all phenomena, yet its own nature is originally unproduced and unceasing. Thus noumenon and phenomena are completely fused without obstruction; therefore, within the one mind, the two truths are both unobstructed. The Awakening of Faith states: "Relying on the dharma of the one mind, there are two gates, up to they are not separate from each other." Furthermore, the Ghanavyūha states: "The Buddha spoke of the tathāgatagarbha as the ālayavijñāna," as well as analogies such as gold and a ring. Furthermore, the Śrīmālā\[devī-sūtra\] states: "The inherently pure mind, being undefiled yet defiled, is difficult to understand. Being defiled yet undefiled is also difficult to understand." These all clarify that the pure nature, in according with defilement, completely becomes the conventional, which is the gate of arising and ceasing; while the nature of defilement is constantly pure and originally truly pure, which is the gate of suchness (tathatā). This being so, the defilement that is identical with purity does not obstruct the true yet is constantly conventional; the purity that is identical with defilement does not disrupt the conventional yet is constantly true. Therefore, without obstructing the one mind, the two truths are both maintained—a point rich in meaning upon deep reflection. Eighth, it is spoken of as one mind because phenomena are fused and interpenetrate. That is to say, because the nature of the mind is perfectly interpenetrating and unobstructed, phenomena are formed through nature, and phenomena are also fused without mutually obstructing one another: the one enters the all; within the one, an immeasurable number is understood, and so forth; within each and every particle of dust, one sees the dharmadhātu; gods, humans, and asuras are not separate from a single particle of dust. Such passages are numerous. Ninth, it is spoken of as one mind by causing phenomena to be mutually identical. That is to say, the phenomena that rely on nature have no other phenomena apart from it; since the nature of the mind has no difference between this and that, phenomena are also all identical with the one. As the passage above states: "The one is precisely the many, and the many are precisely the one," and so forth. Tenth, it is spoken of as one mind because of the unobstructedness of Indra's net. That is to say, within the one there is the all, and within that all there is again the all, layer upon layer without end, all because the nature of the tathāgatagarbha of mental consciousness is perfectly interpenetrating and inexhaustible. Among the above ten gates: the first belongs to the Hinayāna teaching; the next three pertain to the provisional; the next three accord with the real; the final three pertain to the distinct teachings within the perfect teaching. If descending to accord with the various vehicles, they universally penetrate the ten unobstructed. This is the overarching principle of the entire work, not restricted to this chapter alone; as contemplation is formed differently according to each and every gate, one can seek it in open reflection. > — English (machine translation) (machine translation) - [Previous: 40.1](https://indike.org/pramana/in.bauddha.taisho.1735.40.1) - [Next: 40.3](https://indike.org/pramana/in.bauddha.taisho.1735.40.3) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.1735.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.40.2) — English, machine translation ## Linked texts (2) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.13.20) — Classical Chinese - [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848.6.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.40.2](https://indike.org/pramana/in.bauddha.taisho.1735.40.2) · Pramāṇa