大方廣佛華嚴經隨疏演義鈔 56.14

56.14

疏「故唯識」下，第二別會釋。於中四：一舉《唯識》正義、二借文通義、三反難成立、四以喻顯示。今初，《唯識》正答如，無異難《刊定》，傍此而斥本師。然《唯識疏》中釋云「真如實無別，隨其所證，所生能證勝德，假立十種。」釋曰：既云所生能證勝德假立十種，早有智明昧義矣。疏「又云雖初地中」下，第二借《唯識》文通賢首義。然《唯識論》此一段文自明廢立。應有問言：初地之內不達十如，應無發趣之果能達後後相及得果。若已通達，何不齊證真如十德？故今答云：達即齊達，證行未圓故行位有十，故有十種圓滿真如，乃至如來十皆能了。如《辯中邊論》廣有分別「言能證者，由於行圓，後後地行別別漸圓。」豈非約智有昧明義？雖彼疏釋本為廢立，即以此義可通明昧，故得引之。以非證論中通真如無異之義，故今疏云「亦約能證有明昧意也」。

On the Commentary's text from “Therefore, the Vijñapti[mātra]…” onward: this is the second [part], specifically harmonizing and explaining. Herein there are four [points]: 1. citing the correct doctrine of the Vijñapti[mātra]; 2. borrowing its text to resolve the meaning; 3. establishing [the point] through a counter-challenge; 4. demonstrating it through an analogy. Now for the first: the Vijñapti[mātra]'s direct response to the challenge on tathatā's lack of distinction is [misinterpreted by] the Kanding [ji], which uses this pretext to criticize its root teacher. Yet the Commentary on the Vijñaptimātrasiddhi explains: “Tathatā is in reality without distinctions; in accordance with what is realized and the superior virtues generated by the agent of realization, ten types are provisionally established.” Explanation: Since it says that ten types are provisionally established according to the superior virtues generated by the agent of realization, the sense of the cognition's clarity and obscurity is already present. On the Commentary's text from “It also says: ‘Although within the first ground…’” onward: this is the second [point], borrowing the text of the Vijñapti[mātra] treatise to resolve Xianshou's meaning. Now, this passage in the Vijñaptimātrasiddhi Treatise itself clarifies elimination and establishment. There might be a query: “If one does not comprehend the ten tathatās within the first ground, there should be no fruit of progressing [forward] that can comprehend subsequent marks and attain the fruit. If one has already fully comprehended them, why does one not realize the ten virtues of tathatā all at once?” Therefore, it now answers: “As for comprehending, one comprehends them all at once; but because the practices of realization are not yet complete, the stages of practice are ten, and hence there are ten kinds of fully accomplished tathatā, up to the Tathāgata being able to completely understand all ten.” As the Madhyāntavibhāga-śāstra discriminates at length: “Stating ‘the agent of realization’ is because, through the completion of practice, the practices of each subsequent ground gradually become complete.” Does this not refer to the cognition having the sense of obscurity and clarity? Although the explanation in that commentary was originally intended for elimination and establishment, by means of this principle one can resolve [the issue of] clarity and obscurity, and thus it could be cited. Because it does not demonstrate the meaning of resolving [the issue that] tathatā is without distinction within the treatise, the present Commentary says: “It also has the sense that the agent of realization possesses obscurity and clarity.”