大方廣佛華嚴經隨疏演義鈔 65.51

65.51

疏「四攝數歸王故說一心」，唯通八識。以彼心所依王無體，亦心變故。「如莊嚴論」者，具名《大乘莊嚴經論》，無著菩薩造，有十三卷。第四卷〈述求品〉第十二中有此意也。論云「自界及二光，癡共諸惑起。如是諸分別，二實應遠離。」釋曰：自界謂自阿賴耶識種子，二光謂能取光所取光。此等分別，由共無明及諸餘惑故得生起。如是諸分別，二實應遠離者，二實謂所取實及能取實。如是二實染淨，應求遠離。釋曰：此說求染淨，亦攝末歸本義。第五卷初同此品說「求唯識人云：能取及所取，此二唯心光，貪光及信光，二光無二法。」釋曰：求唯識人應知，能取所取此之二種唯是心光（即釋上半），如是貪等煩惱光及信等善法光，如是二光亦無染淨二法。何以故？不離心光別有貪等信等染淨法故。二光亦無二相，偈云「種種心光起，如是種種相。光體非體故，不得彼法實。」釋曰：種種心光即是種種事相，或異時起、或同時起。異時起者，謂貪光瞋光等。同時起者，謂信光進光等。光體非體等者，如是染位心數淨位心數，唯有光相而無光體，是故世尊不說彼為真實之法。釋曰：上二偈即是正意也。其釋曰字，皆論文。

Regarding the commentary's "Fourth, subsuming mental factors into the mental king, hence speaking of one mind": this applies only to the eight consciousnesses. Because those mental factors depend on the king and have no independent substance, being also transformed by the mind. "As in the Mahāyānasūtrālaṃkāra": its full title is the Mahāyānasūtrālaṃkāra-śāstra, composed by Bodhisattva Asaṅga in thirteen fascicles. This meaning is found in the twelfth chapter, "Chapter on Seeking," in the fourth fascicle. The treatise states: "From one's own realm and the two lights, / Delusion arises together with the various afflictions. / Such various conceptual discriminations: / One should keep away from the two realities." Explanation: "One's own realm" refers to the seeds of one's own ālayavijñāna; the "two lights" refer to the light of the grasper and the light of the grasped. Such discriminations are able to arise on account of being accompanied by ignorance and various other afflictions. "Such various conceptual discriminations: one should keep away from the two realities" means: "two realities" refers to the reality of the grasped and the reality of the grasper. One should seek to stay away from the defilement and purity of these two realities. Explanation: This speaks of seeking [the abandonment of] defilement and purity, which is also the meaning of subsuming branches into the root. At the beginning of the fifth fascicle, in this same chapter, it states: "Those who seek consciousness-only say: / Grasper and grasped, / These two are only the light of the mind; / The light of greed and the light of faith: / In the two lights there are no two dharmas." Explanation: Those who seek consciousness-only should know that both the grasper and the grasped are only the light of the mind (this explains the first half of the verse); likewise, the light of afflictions such as greed and the light of wholesome dharmas such as faith—in these two lights there are also no two dharmas of defilement and purity. Why? Because apart from the light of the mind, there are no separate defiled or pure dharmas of greed and so forth or faith and so forth. The two lights also lack two characteristics. A verse says: "Various lights of the mind arise, / Appearing as such various characteristics. / Because the substance of the light is not an entity, / The reality of those dharmas cannot be obtained." Explanation: The various lights of the mind are the various phenomenal characteristics, arising either at different times or simultaneously. Arising at different times refers to the light of greed, the light of anger, and so forth. Arising simultaneously refers to the light of faith, the light of diligence, and so forth. "Because the substance of the light is not an entity" and so forth: mental associates in defiled states and mental associates in pure states have only the appearance of light but no substance of light; therefore, the World-Honoured One did not call them real dharmas. Explanation: The above two verses are the primary meaning. The occurrences of "Explanation" are all from the text of the treatise.