大方廣佛華嚴經隨疏演義鈔 57.29

57.29

疏「四所證理」等者，文中有五：初對前生起，以斷障證如義相順故。由前在凡二我之執，不見二空；若證二空，彼障隨斷。故斯斷證，二義相成。二「謂此真如」下，引《唯識》釋。三「梁攝」下，會其異名。四「意明」下，雙釋二論。謂一切法本是二空，故云「遍滿」等，非別有如來遍諸法。五「此地最初偏證遍滿」者，為遮伏難。謂有難言：下之九如豈不遍耶？豈復非是二空所顯？故為此通。意明遍行之如，是如總相下之九如隨德別立。今當初得，得於總相以受別名。

Regarding the commentary’s “Fourth, the principle that is realized,” and so forth: in the text there are five [parts]. First, it is introduced relative to the preceding, because abandoning hindrances and realizing tathatā are mutually compliant in meaning. It is because earlier, when an ordinary person, the grasping at the two kinds of self [prevented one from] seeing the two kinds of emptiness; if one realizes the two kinds of emptiness, those hindrances are then severed. Thus, abandoning and realization—these two meanings mutually complete each other. Second, from “This tathatā” onward, it cites the Vijñaptimātratā[siddhi] to explain it. Third, from “The Liang [translation of the Mahāyāna]saṃgraha” onward, it harmonizes its variant names. Fourth, from “The intention is to clarify” onward, it explains both treatises together. That is to say, all dharmas are fundamentally the two emptinesses, hence it says “pervasive” and so forth; it is not that there is a separate tathatā that comes to pervade all dharmas. Fifth, regarding “This ground is the first to specifically realize pervasiveness,” this is to preempt a hidden objection. That is, there is an objection stating: “Do the nine tathatās below not pervade? Are they not also revealed by the two emptinesses?” Hence, this resolution is made for that. The intention is to clarify that the tathatā of pervasive practice is the general characteristic of tathatā, whereas the nine tathatās below are differentiated and established in accordance with virtues. Now, at the initial attainment, one attains it through the general characteristic so as to receive a particular designation.