大方廣佛華嚴經隨疏演義鈔 13.4

13.4

疏「唯識等云」下，第二引證。此引三文，含於四教。初引唯識，即是初教。故彼論云「唯遮外境，識表內心，離識之外更無別法。」彼引多教，成立唯識，亦引《華嚴》，廣如彼論。而言等者，等有二意：一等餘論、二等餘經。今初，謂《瑜伽》、《雜集》、《攝大乘》等。故無性《攝論》第四，論曰「其中有未得真智覺者，於唯識中云何比知？由教及理應可比知。此中教者，如《十地經》薄伽梵說如是言『三界皆唯有心』。又薄伽梵解《深密經》亦如是說。釋論中云十地經者，於彼經中宣說菩薩十種地義，此即安立十地行相名句文身，識所變現，聚集為體。謂彼聖者金剛藏主，淨識之上所變影像為增上緣，聞者識上現影似彼法門，如是展轉傳來于今，說名為教。」故諸論中皆引《華嚴》成立唯識。所引之經，即是第六地中一心所攝門。經云「佛子！三界所有，唯是一心。如來於此分別演說十二有支，皆依一心如是而立。」今由諸論皆已引之，故下疏但引梵行。二又此等者，取《楞伽》等經頓教中義，八識雖空而說唯識。疏「起信亦云」下，即終教中證。此即彼論解釋分中顯示正義之文。然其立義分中云「摩訶衍者，總說有二種。云何為二？一者法、二者義。所言法者，謂眾生心，是心即攝一切世間出世間法，依於此心顯示摩訶衍義。」此即已明唯心義訖。今取解釋分中顯心性相真妄交徹，知是終教。案彼論，賢首疏云「一心者，即如來藏心。含於二義：一約體絕諸相，即真如門。二隨緣起滅，即生滅門。」此義至〈問明品〉當廣分別，今但略證教體是唯心耳。

Regarding the Commentary's text from “The Vijñaptimātratā and other texts state” onward, this is the second part, which adduces proof-texts. These cite three passages, encompassing four teachings. First, citing Vijñaptimātratā represents the initial teaching. Thus that treatise states: “Only external objects are negated; consciousness represents the internal mind. Outside of consciousness, there is no other distinct phenomenon.” It adduces many scriptures to establish vijñaptimātra, and also cites the Avataṃsaka, as detailed in that treatise. As for the word “and other texts,” “other” has two senses: first, other treatises; second, other sūtras. As for the first, this refers to the Yogācārabhūmi, the Samuccaya, the Mahāyānasaṃgraha, and so forth. Thus Asabhāva's commentary on the Mahāyānasaṃgraha, fascicle four, states: “Among them, for those who have not attained awakening through true wisdom, how are they to know this inferentially in vijñaptimātra? By means of teaching and reason, it can be inferentially known. Here, ‘teaching’ refers to the Bhagavat stating in the Daśabhūmika-sūtra: ‘The triple world is mind-only.’ Furthermore, the Bhagavat also spoke thus in the Saṃdhinirmocana-sūtra. The commentary states that the Daśabhūmika-sūtra expounds the meanings of the ten bodhisattva grounds; these are the nominal, phrasal, and phonemic bodies of the practices and characteristics of the ten grounds, which are transformed and manifested by consciousness, having accumulation as their essence. That is, the reflected images transformed upon the pure consciousness of that noble master, Vajragarbha, serve as the sovereign condition, and reflected images appearing upon the consciousness of the listeners resemble that teaching. In this way, transmitted progressively down to the present, it is called ‘teaching.’” Therefore, the various treatises all cite the Avataṃsaka to establish vijñaptimātra. The sūtra cited is none other than the gate of being subsumed by the one mind in the sixth ground. The sūtra says: “O sons of the Buddha! All that exists in the triple world is only one mind. The Tathāgata expounds the twelve branches of existence here, and all are established based upon this one mind.” Now, because the various treatises have already cited it, the commentary below simply cites the “Brahmacaryā Chapter.” Second, regarding “and other texts,” this takes the meaning found in the sudden teaching from sūtras such as the Laṅkāvatāra, where although the eight consciousnesses are empty, consciousness-only is expounded. Regarding the Commentary's text from “The Awakening of Faith also states” onward, this is the citation from the final teaching. This is the text demonstrating the correct meaning in the section on interpretation of that treatise. However, in its section on the establishment of meaning it states: “Mahāyāna, broadly speaking, is of two kinds. What are the two? The first is the phenomenon; the second is the meaning. What is called ‘the phenomenon’ is the mind of sentient beings. This mind subsumes all mundane and supramundane phenomena, and the meaning of Mahāyāna is demonstrated based on this mind.” This has already completed the clarification of the meaning of mind-only. Now, taking the text in the section on interpretation that reveals the true nature and characteristics of the mind, with truth and delusion mutually interpenetrating, one knows this is the final teaching. Examining that treatise, Xianshou's commentary states: “The ‘one mind’ is none other than the tathāgatagarbha mind. It contains two aspects: first, in terms of essence, it transcends all characteristics, which is the tathatā aspect; second, in accordance with conditions, it arises and ceases, which is the arising and ceasing aspect.” This meaning will be extensively differentiated when we reach the “Chapter on the Inquiries of the Bodhisattvas”; here it merely serves to briefly prove that the essence of the teaching is mind-only.