大方廣佛華嚴經隨疏演義鈔 45.13

45.13

疏「大乘掌珍說四」者，於小乘三上加真如故。或說有六，《唯識論》等，廣如下說。或開為八者，《雜集》第二云「無為法有八種，謂善法真如、不善法真如、無記法真如、虛空、擇滅、非擇滅、不動及想受滅。如是建立八無為中，當知所依有差別故。分析真如假立三種，不由自性善法真如者，謂無我性、空性、無相實際、勝義法界。何故真如說名無我？由彼自性無變性故，謂一切時無我實性無改轉故。無改轉故，說無變異，當知此則是無我性，離二我故。何故復說此名空性？一切雜染所不行故。所以者何？由緣此故，能令一切諸雜染事悉皆空寂。有時說染但是客塵，諸相寂靜，故名無相。無倒所緣，故名實際。實者，謂無顛倒。此處究竟，故名為際。最勝聖智所行處故，說名勝義。一切三乘妙法所依，故名法界。如善真如，不善、無記當知亦爾。」餘如彼論。言「漸欲」下，疏出論意。

The commentary states: "The Mahāyāna Karatalaratna speaks of four" because it adds tathatā to the Hīnayāna three. Or it is said that there are six, as in the Vijñaptimātratāsiddhi and other treatises, extensively discussed below. Or they are divided into eight; the second fascicle of the Samuccaya states: "There are eight kinds of unconditioned dharmas: namely, the tathatā of wholesome dharmas, the tathatā of unwholesome dharmas, the tathatā of neutral dharmas, space, cessation through deliberation (pratisaṃkhyānirodha), cessation without deliberation, immobility, and the cessation of ideation and feeling. Among these eight unconditioned dharmas thus established, one should know that it is because their loci of reliance have distinctions. By analyzing tathatā, three kinds are provisionally established; it is not on account of their intrinsic nature. The tathatā of wholesome dharmas refers to the selfless nature, emptiness, the signless bhūtakoṭi, and the ultimate dharmadhātu. Why is tathatā called selflessness? Because its intrinsic nature is devoid of mutable nature; that is, at all times its real nature of selflessness does not change. Because it does not change, it is said to be without mutation; one should know that this is precisely the selfless nature, being free from the two selves. Why, furthermore, is this called emptiness? Because it is not traversed by any defilements. Why is that? Because taking this as an object of condition can cause all defiled phenomena to become completely empty and quiescent. At times it is said that defilement is merely adventitious dust, and that all signs are quiescent; hence it is called signless. Because it is an unerring object of condition, it is called bhūtakoṭi. 'Real' (bhūta) means without error; this locus is the culmination, hence it is called 'limit' (koṭi). Because it is the realm traversed by supreme noble wisdom, it is called the ultimate truth. Because it is the locus of reliance for all wonderful dharmas of the three vehicles, it is called the dharmadhātu. As with the wholesome tathatā, one should know that the unwholesome and neutral are also like this." The rest is as in that treatise. From "Wishing gradually..." below, the commentary brings out the treatise's intent.