大方廣佛華嚴經隨疏演義鈔 79.46

79.46

疏「一將成正覺念相欲盡」等者，即《起信論》意，數段論文參而用之。論云「菩薩地盡一念相應，覺心初起心無初相，以遠離微細念故得見心性。心即常住，名究竟覺。」今取意釋，故云將成正覺。言「念相欲盡」者，即微細念也。此念亦名生相，即論三細之一。論云「一無明業相，以依不覺故心動，說名為業。動則有苦，果不離因故。」釋曰：此念即細中之細，今無此相，云細念都亡。言「得見心性」者，即上論文。言「等虛空界法界一相」者，即論釋本覺之文。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。」釋曰：今略取二句彰所顯本覺。言「始本無二」者，即所成始覺。彼論釋前說名本覺竟，後云「何以故？本覺義者，對始覺義說。以始覺者即同本覺故。始覺義者，依本覺故而有不覺，依不覺故說有始覺。又以覺心源，故名究竟覺。不覺心源，故非究竟覺。」釋曰：今疏取意，故云始本無二。言「契同諸佛平等法身」下，結成上來無二之義。平等法身，即前本覺。言「故云說法界」下，以經帖成。

Regarding the Commentary's statement "First, when about to accomplish right awakening, the characteristics of thought are nearly exhausted" and so forth: this is the intent of the Awakening of Faith; several passages of the treatise are combined and applied. The treatise says: "When the bodhisattva stages are exhausted, in one thought of corresponding awareness, one awakens to the initial arising of the mind, and the mind is free from the initial characteristic. Because one is far removed from subtle thoughts, one attains sight of the nature of the mind. The mind is then permanently abiding, which is called ultimate awakening." Now, adopting its meaning to explain, [the Commentary] says "when about to accomplish right awakening." As for "the characteristics of thought are nearly exhausted": this refers to subtle thoughts. This thought is also called the characteristic of arising, which is one of the three subtle [characteristics] in the treatise. The treatise says: "First, the karmic characteristic of avidyā: because of relying on non-enlightenment, the mind moves, which is called karma. When there is movement, there is suffering, because the fruit is not separate from the cause." Exegesis: this thought is the subtlest of the subtle. Now that this characteristic is absent, it is said that subtle thoughts are entirely gone. As for "attaining sight of the nature of the mind": this is the text of the treatise above. As for "equal to the realm of empty space, with the single characteristic of the dharmadhātu": this is the text of the treatise explaining original awakening. The treatise says: "As for what is meant by 'awakening': it means that the essence of the mind is free from thought. That which is free from the characteristics of thought is equal to the realm of empty space, all-pervading, with the single characteristic of the dharmadhātu, which is the equal dharmakāya of the Tathāgata. Relying on this dharmakāya, it is named original awakening." Exegesis: here, two phrases are briefly selected to reveal the disclosed original awakening. As for "the initial and the original are non-dual": this refers to the initial awakening that is accomplished. After that treatise finishes explaining what was previously called original awakening, it subsequently states: "Why is this? The meaning of original awakening is stated in contrast to the meaning of initial awakening. Because initial awakening is itself identical to original awakening. As for the meaning of initial awakening: relying on original awakening, there is non-enlightenment; relying on non-enlightenment, initial awakening is said to exist. Furthermore, because one awakens to the source of the mind, it is called ultimate awakening. Without awakening to the source of the mind, it is not ultimate awakening." Exegesis: now the Commentary takes its meaning, and therefore says "the initial and the original are non-dual." As for "concurring with the equal dharmakāya of all buddhas" and so on: this concludes and establishes the aforementioned non-dual meaning. The equal dharmakāya is the aforementioned original awakening. As for "hence it is said to preach the dharmadhātu" and so on: it establishes this by matching it to the sūtra.