大方廣佛華嚴經隨疏演義鈔 68.31

68.31

疏「以常在」下，四辨所證如。於中二：先舉能治，治於前障；後「故能」下，正辨所證。《唯識》云「七地無差別真如，謂此真如雖多教法種種安立，而無異故。」彼疏釋云「謂雖諸教法依如建立，如無異故。又於教中立種種名，法界實相而如無異。」今疏中云「以了種種教法同真無相」者，謂雖諸教法隨機種種，不失平等一味之相。故《中邊論》云「第七地中所證法界，名種種法無差別。由通達此，知法無相，不行契經等種種法相中故。」

Regarding the Commentary's line beginning with "Because always abiding": fourth is distinguishing the tathatā that is realized. Within this there are two parts: first, presenting the antidote that cures the preceding obstacle; second, from "therefore able to" onward, directly distinguishing what is realized. The Vijñaptimātratāsiddhi states: "The undifferentiated tathatā of the seventh ground means that although this tathatā is variously posited across many doctrinal teachings, it is without difference." Its subcommentary explains: "It means that although various doctrinal teachings are established on the basis of tathatā, tathatā is without difference. Moreover, although various names are established within the teachings, in the true mark of the dharmadhātu tathatā is without difference." Now the Commentary's statement, "Because one comprehends that the various doctrinal teachings are identical to the true signlessness," means that although the various doctrinal teachings vary according to the faculties [of beings], they do not lose the mark of equal single-flavor. Thus the Madhyāntavibhāga-śāstra states: "The dharmadhātu realized in the seventh ground is called the undifferentiated nature of diverse phenomena. By penetrating this, one knows that phenomena are signless, and does not engage with diverse phenomenal marks of sūtras and the like."