大方廣佛華嚴經隨疏演義鈔 10.19

10.19

疏「又出現云無一眾生」下，第二會一乘無不有者，釋成一乘之義。若有一人無智慧性，即有二乘三乘耳。三依理成事門中二，先總釋、後會前。前中，言「要因理成」者，以諸緣起皆無自性故，由無性理事方成故。故《中論》云「以有空義故，一切法得成。」又離真心無別體故。疏「於中有二」下，第二會上二義。由前離真心外無別體故，成初具分唯識。由前無性理成故，成真如隨緣之義。今初。言「具分」者，以不生滅與生滅和合、非一非異，名阿賴耶識，即是具分。以具有生滅不生滅故，不生滅即如來藏，即會前唯心真妄別中即通真心也。若不全依真心，事不依理故；唯約生滅，便非具分。有云：影外有質為半頭唯識，質影俱彰為具分者，此乃唯識宗中之具分耳。次引證言覺林偈，即〈夜摩宮中偈讚品〉。先有喻云「譬如工畫師，分布諸彩色。虛妄取異色，大種無差別」等。疏所引偈，即合上半。初句合譬如工畫師，下三句皆合分布諸彩色。次引證具分偈，亦合分布諸彩色，並如〈夜摩偈讚品〉釋。

Regarding the commentary's "Furthermore, the 'Manifestation' says that there is not a single sentient being..." onward, this is the second [part], reconciling that there is none who does not possess the One Vehicle, which explains and establishes the meaning of the One Vehicle. If there were a single person who lacked the cognitive nature, then there would be the two vehicles and three vehicles. In the third gate, "phenomena established in reliance on principle," there are two parts: first, a general explanation; second, reconciling with the preceding. In the former, the statement "must rely on principle to be established" is because all conditioned arisings lack self-nature; it is due to the principle of naturelessness that phenomena are only then established. Thus the Madhyamakaśāstra says: "Because there is the meaning of emptiness, all dharmas are able to be established." Furthermore, apart from the true mind, there is no other essence. Regarding the commentary's "Within this there are two..." onward, this is the second [part], reconciling the two meanings above. Because previously [it was said that] apart from the true mind there is no other essence, the initial comprehensive consciousness-only is established. Because previously phenomena were established through the principle of naturelessness, the meaning of tathatā according with conditions is established. Now for the first. What is called "comprehensive" (jufen) means that the non-arising-and-non-perishing and the arising-and-perishing are combined, neither identical nor different, and named the ālayavijñāna, which is precisely comprehensive. Because it possesses both arising-and-perishing and non-arising-and-non-perishing: the non-arising-and-non-perishing is precisely the tathāgatagarbha, which reconciles with the previous distinction between true and false in mind-only, directly connecting to the true mind. If it did not entirely rely on the true mind, phenomena would not rely on principle; if it only pertained to arising-and-perishing, it would not be comprehensive. Some say: having a substance outside the reflection is "half-headed consciousness-only" (bantou weishi); when both substance and reflection are apparent, it is "comprehensive." This is merely the comprehensive [consciousness-only] within the Consciousness-Only school. Next, adducing scriptural proof by mentioning the verses of Juelin refers to the "Verses of Praise in the Yama Deva Palace Chapter." First there is a simile saying: "Just as a master painter / distributes various colors, / falsely grasping distinct colors, / while the great elements are without difference," and so forth. The verse cited in the commentary corresponds to the first half. The first line corresponds to "Just as a master painter"; the lower three lines all correspond to "distributes various colors." Next, adducing the verse proving comprehensiveness also corresponds to "distributes various colors," all as explained in the "Verses of Praise in the Yama Palace Chapter."