大方廣佛華嚴經隨疏演義鈔 43.77

43.77

疏「然上之所住」下，總釋上三業所住不同。「一如實心即自性清淨心」者，《勝鬘》、《起信》等皆立此名。《莊嚴論》第六云「眾生於無性及有可得，此二處中互生怖畏。為遮怖心而說頌云『譬如清水濁，穢除還本淨。自心淨亦爾，唯離客塵故。以說心性淨，而為客塵染。不離心真如，別有心性淨。』」釋曰：後偈釋前偈上半，合上半下半釋下半。既不離心真如別有心性，明知但是離於客塵說之為淨。淨體即是自心，心即真如，此自性淨心即如來藏，亦是本來淨識故。真諦三藏說有九識，第九名阿摩羅識。若唐三藏，此翻無垢，即第八異名，謂成佛時轉第八識以成此識，無別第九。若依《密嚴經》，心有八種或復有九。又下卷云「如來清淨藏，亦名無垢智。」即同真諦所立第九。又真諦三藏所翻《決定藏論．九識品》云「第九阿摩羅識」，三藏釋云：「阿摩羅識有二種：一者所緣即是真如、二者本覺即真如智，能緣即不空如來藏、所緣即空如來藏。」若據通論，此二並以真如為體，故《起信》一心二門生滅門中說其本覺即真如門，體無二也。餘名隨釋可知。疏「舉多名」者，即上七名故收真如。法界略有百名，權教最多。言百名者，謂法性、不虛妄性、不變異性、平等性、離性生、法定、法住、實際、虛空界、不思議界（已上《大般若》）、真如、實有、空不空性、勝義（已上《佛地論》、《攝論》）、無相、無為正性（已上《思益》中）、法位（《大品》）、真性、無我性、真實性、心性、一心（上亦《大品》下三亦《華嚴》）、唯識性、無性、法印（第一迴向云以法界印印諸善根故）、寂滅（《智論》）。三性中名圓成實性、三身中名法身、三淨土中名法性土、三佛性中名自性住性、五法中名如如、五藏中名皆是謂法界藏、法身藏、出世間上上藏、自性清淨藏、如來藏。四勝義中名勝義，勝義亦通證得，及道理中滅諦（《瑜伽》六十四中）。六諦中亦名真諦，現觀七諦通達中名法性，《顯揚》二種佛性中名理佛性，十四諦中名勝義諦，三般若中名實相般若，三三寶中名一體，三解脫中名空（出《智論》七十四）。二果中名智果，涅槃中名性淨方便，二諦中名真諦、勝義諦，三諦中名空諦（《仁王經》）。四諦中名滅諦、或名實諦，《顯揚》名一諦、或名中道、或名解脫。《涅槃》中以一百門顯解脫異名，或名不二法門、或名無二性、或名實性、或名實相、或名無量義、亦名第一義諦、亦名第一義空。上來眾名，若在大乘權教中者，但就理名之。若實教中，或就即事之理、即理之事、事事無礙，然皆通權實教。

In the commentary, from “However, the dwelling places above” downward, it universally explains the differences in the dwelling places of the three karmas above. Regarding “One: the truly real mind, that is, the intrinsically pure mind”: the Śrīmālā, the Awakening of Faith, and so forth all establish this name. The sixth fascicle of the Mahāyānasūtrālaṃkāra says: “Sentient beings mutually generate fear regarding the absence of nature and that which can be apprehended. To ward off this fearful mind, a verse is spoken: ‘Just as clear water is turbid, / When dirt is removed it returns to its original purity. / The purity of one's own mind is likewise, / Merely because it is separated from adventitious defilements. / Therefore the nature of the mind is said to be pure, / Yet it is tainted by adventitious defilements. / Apart from the tathatā of the mind, / There is no other pure nature of the mind.’” Explanation: The latter verse explains the first half of the preceding verse; taking the first half and second half together explains the second half. Since apart from the tathatā of the mind there is no other mind-nature, it is clear that it is spoken of as pure merely through separation from adventitious defilements. The pure essence is one's own mind, and the mind is tathatā; this intrinsically pure mind is the tathāgatagarbha, and it is also the originally pure consciousness. Therefore, the Tripiṭaka Master Paramārtha said that there are nine consciousnesses, the ninth being called the amalavijñāna. As for the Tang Tripiṭaka Master [Xuanzang], this translates as “immaculate,” which is another name for the eighth; meaning that at the time of becoming a Buddha, the eighth consciousness is transformed to constitute this consciousness, with no separate ninth. If relying on the Ghanavyūha-sūtra, the mind has eight kinds, or furthermore has nine. Moreover, the lower fascicle says: “The pure womb of the Tathāgata is also called immaculate wisdom.” This is identical to the ninth established by Paramārtha. Furthermore, the “Chapter on the Nine Consciousnesses” in the *Viniścayasaṃgraha translation by Tripiṭaka Master Paramārtha says “the ninth amalavijñāna”; the Tripiṭaka Master explained: “The amalavijñāna has two kinds: first, the objective support, which is tathatā; second, original awakening, which is the wisdom of tathatā. The subjective grasper is the non-empty tathāgatagarbha, and the objective support is the empty tathāgatagarbha.” If according to the universal treatise, both take tathatā as their essence; therefore, within the gate of arising and ceasing of the one mind's two gates in the Awakening of Faith, it states that its original awakening is identical to the tathatā gate, their essence being non-dual. The remaining names can be known according to their explanations. Regarding the commentary's “adducing many names”: this refers to the seven names above, which subsume tathatā. The dharmadhātu has roughly one hundred names, which are most numerous in the provisional teaching. As for the hundred names, they are: dharmatā, the non-false nature, the unchanging nature, the nature of equality, freedom from nature and arising, Dharma-certainty, the abiding of Dharma, the bhūtakoṭi, the realm of space, the inconceivable realm (the above are from the Mahāprajñāpāramitā); tathatā, real existence, the empty and non-empty nature, ultimate truth (the above are from the Buddhabhūmi-śāstra and Mahāyānasaṃgraha); signlessness, unconditioned correct nature (the above are from the Viśeṣacintibrahmaparipṛcchā); position of phenomena (Pañcaviṃśatisāhasrikā); true nature, nature of selflessness, real nature, nature of mind, one mind (the above are also from the Pañcaviṃśatisāhasrikā; the latter three are also from the Avataṃsaka); nature of consciousness-only, non-nature, Dharma-seal (the first pariṇāmanā says: “because of sealing all roots of goodness with the dharmadhātu-seal”), quiescence (Mahāprajñāpāramitopadeśa). Among the three natures, it is called the consummate nature; among the three bodies, it is called the dharmakāya; among the three pure lands, it is called the dharmatā land; among the three Buddha-natures, it is called the self-nature abiding nature; among the five dharmas, it is called thusness; among the five storehouses, they are all called it, namely the dharmadhātu storehouse, the dharmakāya storehouse, the supramundane supreme storehouse, the intrinsically pure storehouse, and the tathāgatagarbha. Among the four ultimate truths, it is called the ultimate truth; the ultimate truth also encompasses realization, as well as the truth of cessation within principle (in fascicle sixty-four of the Yogācārabhūmi). Among the six truths, it is also called the true truth; in the penetration of the seven truths of direct realization, it is called dharmatā; in the two kinds of Buddha-nature of the Prakaraṇāryavācā, it is called the principle Buddha-nature; among the fourteen truths, it is called the ultimate truth; among the three prajñās, it is called real-mark prajñā; among the three Triple Jewels, it is called the single essence; among the three liberations, it is called emptiness (originating from fascicle seventy-four of the Mahāprajñāpāramitopadeśa). Among the two fruits, it is called the fruit of wisdom; in nirvāṇa, it is called the expedient of pure nature; among the two truths, it is called the true truth and the ultimate truth; among the three truths, it is called the truth of emptiness (the Renwang jing). Among the four truths, it is called the truth of cessation, or the real truth; the Prakaraṇāryavācā calls it the single truth, or the middle way, or liberation. In the Nirvāṇa [Sūtra], it reveals different names of liberation through one hundred gates: it is called the non-dual Dharma-gate, or the nature without duality, or the real nature, or the true mark, or immeasurable meanings, or the ultimate truth, or ultimate emptiness. The various names above, if in the Mahāyāna provisional teaching, are named merely in terms of principle. If in the real teaching, they are named in terms of principle that is identical to phenomena, phenomena that are identical to principle, or the non-obstruction between phenomena and phenomena; however, they all apply to both provisional and real teachings.