大方廣佛華嚴經隨疏演義鈔 54.29

54.29

疏「後別中此善決定有六種」者，釋此別句，經前有三：初就總開別。二「瑜伽」下指文引證。既諸論皆說，故要為六。疏「此六行相」下，三通相料揀。先從後漸收、後「是故自體」下順牒結示。疏「一無雜」等者，文總有四：一牒經。二「即觀相善決定」者，論主立名，總中開出，故有決定。三「真如觀一味相故」者，即論釋也，真如觀釋觀，一味相釋相。理絕妄情說之為真，諸法體同目之為如。照理名觀，觀之體狀故名觀相。四「謂正體緣如」下，疏釋上論，正體緣如轉釋真如觀。言正體者，揀非後得，是根本智，名為正體。此是能觀，如是所觀緣即觀義。故《唯識》云「若時於所緣，智都無所得，爾時住唯識，離二取相故。」境智即是二取，離二取相故為一味，即以一味為觀之體相。一味是喻，如海雖廣，同一鹹味。亦如眾藥，煮之一器，其味無別。能觀所觀皆無所得，即為一味。言「則無帶相之雜」者，以論會經。經云無雜，論以一味相釋無雜也。若是地前，現前立少物，謂是唯識性，以有所得故，非實住唯識。未能忘如為帶如相，此相為雜。今俱無所得，故無此雜。

Regarding the commentary's "In the subsequent specific [section], this well-determined [vow] has six kinds": in interpreting these specific phrases, before the sūtra text there are three [parts]: first, opening the specific based on the general; second, from "the Yogācāra" downward, pointing to the text to cite proof—since all the treatises speak of it, they must be six; third, from the commentary's "The operational aspects of these six" downward, a general analysis: first gathering gradually from the end, and then, from "therefore the self-essence" downward, sequentially reciting and concluding to indicate them. Regarding the commentary's "First, unmixed, and so forth": the text has four parts in total: 1. citing the sūtra; 2. "namely, well-determined in contemplating characteristics": the treatise master establishes the name, unfolded from the general, and hence there is "determination"; 3. "because of contemplating tathatā as having a single flavor": this is the treatise's explanation, where contemplating tathatā explains "contemplating," and having a single flavor explains "characteristics"; principle transcends false sentiments, so it is spoken of as "true" (tatha), and the essence of all phenomena is identical, so it is designated as "suchness" (tathatā); illuminating principle is called "contemplation," and the essential manner of contemplation is called "characteristics of contemplation"; 4. from "that is, the fundamental [cognition] conditioning suchness" downward, the commentary explains the treatise above, where the fundamental conditioning suchness further explains contemplating tathatā. As for "fundamental" (samāhita), it is distinguished from the subsequent [cognition]; it is the fundamental cognition (mūlajñāna), named "fundamental." This is the contemplator; suchness is what is contemplated; conditioning is the meaning of contemplating. Hence the Vijñaptimātratā says: "When cognition has no apprehension regarding the cognitive object, then it abides in representation-only, because it is free from the characteristics of the two graspings." Object and cognition are the two graspings; being free from the characteristics of the two graspings constitutes having a single flavor; that is, taking a single flavor as the essential characteristic of contemplation. "Single flavor" is a metaphor: just as the ocean, though vast, shares the identical salty flavor; and also like many medicinal herbs boiled in one vessel, their flavor is without difference. Contemplator and contemplated are both without apprehension, which is a single flavor. As for "then it is free of the mixture of carrying signs," it harmonizes the Śāstra with the sūtra. The sūtra says "unmixed"; the Śāstra explains "unmixed" by "the characteristic of a single flavor." If it is prior to the grounds, manifesting a slight object before oneself and calling it the nature of representation-only, because there is something apprehended, one does not truly abide in representation-only; being unable to forget suchness, it carries the sign of suchness, and this sign is "mixture." Now both are without apprehension; hence, it is free of this mixture.