大方廣佛華嚴經隨疏演義鈔 57.7

57.7

疏「依彼本識如來藏性真如法身以為所依」者，二釋所依。言真如者，即前《唯識》為迷悟依，聖道轉令捨染得淨。然其真如即唯識性，故彼論云「此諸法勝義，亦即是真如，常如其性故，即唯識實性。」今即於本識之中依真如性。又法性宗識相識性互交徹故。然於一識有二種門：一真如門、二生滅門。於真如門，法身即是真如門攝故。經云「真如平等無相身」。若生滅門中，法身即名如來藏性。如來藏性即是本覺，故《起信論》云「所言覺義者，謂心體離念。離念相者，等虛空界，無所不遍。法界一相，即是如來平等法身。依此法身說名本覺，然真妄和合名阿賴耶。」凡夫但從妄識熏種，聖智去妄。雖則本識未捨異熟，而其二智唯依真如法身常理，故論云「轉依止，依止常身故。」

The commentary states: "Relying on the fundamental consciousness, the tathāgatagarbha nature, the true thusness dharmakāya, as the locus": this secondly explains the locus depended upon. "True thusness" is what the aforementioned Vijñaptimātratā called the basis of delusion and awakening, which the noble path transforms so as to abandon the defiled and attain the pure. However, that true thusness is just the nature of consciousness-only; hence that treatise says: "This ultimate truth of all dharmas is also just true thusness, because its nature is ever thus; it is the real nature of consciousness-only." Here, within the fundamental consciousness, one relies on the nature of true thusness. Furthermore, in the Dharmatā school, the characteristics of consciousness and the nature of consciousness completely interpenetrate each other. Now, within the one consciousness there are two aspects: first, the aspect of true thusness; second, the aspect of arising and ceasing. In the aspect of true thusness, the dharmakāya is subsumed under the aspect of true thusness. Hence the sūtra says: "The body of true thusness, impartial and without characteristics." If in the aspect of arising and ceasing, the dharmakāya is called the tathāgatagarbha nature. The tathāgatagarbha nature is just original enlightenment; hence the Awakening of Faith says: "What is meant by the meaning of 'enlightenment' is that the essence of the mind is free from thought. The characteristic of being free from thought is equal to the realm of empty space, with nowhere it does not pervade. The single characteristic of the dharmadhātu is the Tathāgata's impartial dharmakāya. Based on this dharmakāya, it is called original enlightenment; however, the harmony of the true and the false is called the ālayavijñāna." Ordinary beings merely perfume seeds through the false consciousness, whereas noble cognition eliminates falsehood. Although the fundamental consciousness has not yet abandoned the ripening [aspect], these two cognitions rely solely on the constant principle of the true thusness dharmakāya; hence the treatise says: "Transforming the locus, because one relies on the permanent body."