大方廣佛華嚴經隨疏演義鈔 79.68

79.68

疏「若爾何以指南」下，第二會成正義。於中有四：一徵前起後、二「今釋此義」下雙標二章、三「今初若後宗言」下別解二門、四「然佛尚不說」下謙退總結。初二可知。三中分二：先別會二宗、後通會二宗。前中即分為二：先會法性宗。意云：心即是如、智即如智，離心無如，則知有如已有心矣。況即體之用故稱如智，即用之體即是真如。如一明珠，珠體即如，明即如智，豈得存如亡於心矣。

Regarding the commentary's statement from "If so, how is the correct direction shown?" downward: this is the second part, harmonizing to establish the correct doctrine. Within this are four: first, querying what precedes to introduce what follows; second, from "Now, in explaining this meaning" downward, setting forth both chapters; third, from "Now first, if the latter school says" downward, separately explaining the two approaches; fourth, from "Yet even the Buddha does not speak of it" downward, a humble concluding summary. The first two are clear. In the third, there are two parts: first, separately harmonizing the two schools; second, comprehensively harmonizing the two schools. In the first part there are two: first, harmonizing the Dharma-nature school. The meaning is: mind is precisely tathatā, and cognition is precisely the cognition of tathatā. Apart from mind there is no tathatā; hence one knows that if there is tathatā, mind is already present. How much more so since the function identical to essence is called the cognition of tathatā, and the essence identical to function is precisely tathatā! Like a bright pearl, the pearl's substance is precisely tathatā, and its brightness is precisely the cognition of tathatā; how could one preserve tathatā while obliterating mind?