大方廣佛華嚴經隨疏演義鈔 24.56

24.56

疏「空為能藏藏不空」者，即次下論中意。論云「所言空者，從本已來一切染法不相應故。謂離一切法差別之相，以無虛妄心念故。當知真如自性，非有相、非無相、非非有相、非非無相、非有無俱相，非一相、非異相、非非一相、非非異相、非一異俱相，乃至總說一切眾生以有妄心念念分別，皆不相應，故說為空。若離妄心，實無可空故。所言『藏不空』者，以顯法體空無妄故，即是真心，常恒不變、清淨滿足，則名不空。亦無有相可取，以離念境界唯證相應故。」釋曰：上引論文，即雙釋二藏。而疏引意釋於空藏藏不空，意猶似難見。謂標論中本意，自性清淨心不與妄合則名為空，性具萬德即名不空。及至釋文乃云：若離妄心實無可空，即顯空藏同妄而顯，不空之藏要由翻染方顯不空。如本有檀德，今為慳貪；本有尸德，今隨五欲；本有寂定，今為亂想；本有大智，今為愚癡。是則慳藏於施，乃至癡藏於慧。故論云「以知法性無慳貪故，隨順修行檀波羅蜜等，萬行例然。」故下論釋本有真實，識知義故，故云「若心有動非真識知」，明妄心之動藏其真知，是以即妄之空藏不空之萬德。故下經云「知妄本自真，見佛則清淨。」故上論云「以能究竟顯實，故名為空。」故知空藏能藏不空。能藏既空，則不空之藏本來具矣。

Regarding the commentary's statement “Emptiness serves as that which can store, storing the non-empty”: This conveys the sense immediately following in the treatise. The treatise says: “What is called empty means that from the beginning it has never been associated with any defiled dharmas. This means being free from the distinct characteristics of all dharmas, because of the absence of false mental thoughts. One should know that the intrinsic nature of tathatā is neither with characteristics nor without characteristics, neither not with characteristics nor not without characteristics, nor both with and without characteristics; it is neither a single characteristic nor different characteristics, neither not a single characteristic nor not different characteristics, nor both single and different characteristics. In brief, all sentient beings, because they possess deluded minds with thought-by-thought discrimination, are entirely unassociated with it; therefore it is spoken of as empty. If one is free from the deluded mind, there is truly nothing to be emptied. What is called ‘the stored non-empty’ means that, in revealing that the essence of Dharma is empty and free from delusion, it is precisely the true mind, eternal, unchanging, pure, and replete; thus it is called non-empty. Nor are there any characteristics to be grasped, because the realm free from thought is associated only with direct realisation.” The explanation says: The passage cited above from the treatise explains both wombs. Yet the intention of the commentary's citation in explaining that the empty womb stores the non-empty seems somewhat difficult to see. It identifies the original intent in the treatise: the mind's pure intrinsic nature, by not conjoining with delusion, is called empty, while inherently possessing myriad virtues is called non-empty. When it comes to explaining the text, it then says: if one is free from the deluded mind, there is truly nothing to be emptied; this reveals that the empty womb is manifested through delusion, and the non-empty womb must depend on turning around defilement in order to reveal itself as non-empty. For instance, the inherently existent virtue of dāna is now stinginess; the inherently existent virtue of śīla now follows the five desires; inherently existent quiescent concentration is now distracted thought; inherently existent great wisdom is now ignorance. Thus stinginess conceals giving, up to ignorance concealing wisdom. Hence the treatise says: “Because one knows that the dharmatā is free from stinginess, one cultivates the dānapāramitā in accord with it,” and all the myriad practices follow this model. Hence below, the treatise explains that it inherently possesses the meaning of real consciousness and knowledge; therefore it says: “If the mind moves, it is not true consciousness or knowledge,” clarifying that the movement of the deluded mind conceals its true knowing; thus the emptiness that is identical to delusion stores the myriad virtues of the non-empty. Hence the sūtra below says: “Knowing that delusion is originally true, when seeing the Buddha one is pure.” Thus the treatise above says: “Because it can ultimately reveal the real, it is called empty.” Therefore we know that the empty womb can store the non-empty. Since that which stores is already empty, the non-empty womb is inherently complete.