大方廣佛華嚴經隨疏演義鈔 31.20

31.20

疏「五約境智相對相見虛無難」者，相即相分，見即見分。諸心心所略有二分，廣說有四，如下當辨。從「謂境是心變」下，明不相知義。於中先約唯識能所變釋、後「以無境外」下約於當經互融以說。故下經云「無有智外如為智所入，亦無如外智能證於如，無有少法與法同住。」以舉心攝境則無心外之境，舉境攝心則無境外之心。以性無二，相即性故；相隨性融，隨一皆攝。上約真心。後「心境虛妄」下約其妄心。真則互融，妄俱無體故。下答中云「能緣所緣力，種種法出生，速滅不暫停，念念悉如是。」即顯妄無性，故不相知也。然上五對，初及第四唯約因中，第二一對因果對辨，第三一對心含因果，第五一對義通因果，修因二取即名言等故。《唯識論》釋二取中，總有四義：一者相見、二者名色、三者王所、四者本末。末即六識異熟，本即第八異熟。四種二取皆能熏發，親能生彼本識上功能，名二取習氣。所變心境，即通因果也。又能變之心是因，所變之境是果，心託境生，俱通因果。

Regarding the Commentary's statement: “The fifth questions the emptiness and non-existence of the perceived and the seeing in terms of the contrast between perceptual object and cognition,” “perceived” refers to the nimittabhāga, and “seeing” refers to the darśanabhāga. The various minds and mental factors have broadly two divisions, or in an expanded explanation, four divisions, as will be distinguished below. From “That is, the perceptual object is a transformation of the mind” onward, it explains the meaning of mutual non-knowing. Therein, it first explains in terms of the transforming and transformed of Vijñaptimātra; afterward, from “Because there is no external to the perceptual object” onward, it speaks in terms of mutual interpenetration according to the present sūtra. Therefore a later sūtra passage says, “There is no suchness outside of cognition that is entered by cognition, nor is there any cognition outside of suchness that can realize suchness; there is not the slightest dharma that abides together with dharma.” For when mind is brought forward to subsume perceptual objects, there are no perceptual objects outside the mind; when perceptual objects are brought forward to subsume mind, there is no mind outside perceptual objects. Because nature is non-dual, characteristics are identical to nature; characteristics interpenetrate in accordance with nature, and whichever one is taken subsumes all. The above is in terms of the true mind. Later, from “Mind and perceptual object are illusory and false” onward, it is in terms of the deluded mind. The true mutually interpenetrates, while the deluded both lack substance. Hence the answer below says, “Through the power of the grasping and the grasped, / Various dharmas arise; / Rapidly perishing without pausing for an instant, / Every thought-moment is entirely like this.” This clearly shows that the deluded lacks intrinsic nature, and therefore they do not know each other. However, among the above five pairs, the first and fourth are solely in terms of the causal stage; the second pair distinguishes cause and result in contrast; the third pair's mind contains both cause and result; the fifth pair's meaning applies to both cause and result, for the twofold grasping cultivated in the cause is nominal conventions and so forth. In explaining the twofold grasping in the Vijñaptimātrasiddhi-śāstra, there are four meanings in all: first, the perceived and the seeing; second, name and form; third, king and mental factors; fourth, root and branch. The branch is the vipāka of the six consciousnesses, and the root is the vipāka of the eighth consciousness. All four kinds of twofold grasping can perfume and generate the functional capacities directly capable of producing that root consciousness, which are called the vāsanā of twofold grasping. The transformed mind and perceptual objects thus apply to both cause and result. Furthermore, the transforming mind is the cause, and the transformed perceptual object is the result; the mind arises relying on perceptual objects, and both apply to both cause and result.