大方廣佛華嚴經隨疏演義鈔 80.28

80.28

疏「八亦二義」等者，釋經「無際」，即是下文「普遍諸心」。下釋亦二：一云菩薩應知自心念念常有佛成正覺，即此竪無際畔。二下釋云：何以故？諸佛如來不離此心成正覺故。即第二意，念念應即是化身，一得永常即是報身。「心無初相」下，契同法界身。然此一句即《起信論》。論云「菩薩地盡，覺心初起，心無初相，以其遠離微細念故，得見心性。心即常住，名究竟覺。」下云「不離此心」，即冥符理義。然覺心初起，心無初相，自有二意：一者覺是能覺，心是所覺。心是初相，即業相，是微細念，最初迷真，不覺心動。今無此相故。二者覺心合明，謂正覺心起，無能起相，故與理冥。若有起相，不合理故。正此取意，故云「心無初相冥符於理」，義兼於前，以無細念，故無覺相。由依法相，化身有始有終，報身有始無終，法身無始無終。今符於理，報亦無始，故云「始覺同本覺，無復始本之異，名究竟覺。」故云「無前際故」，則無始也。無終，同於上句無後際耳。法報既融，即體之應念念無斷，三身融矣。

Regarding the commentary's statement 'Eighth, also with two meanings' and so forth: this explains the sūtra's 'limitless,' which is 'pervading all minds' in the text below. The explanation below also has two: first, it says that a bodhisattva should know that in one's own mind, from thought-moment to thought-moment, there is always a buddha attaining right awakening, which is vertically without boundaries; second, the explanation below says: why is this? Because all buddha-tathāgatas do not depart from this mind in attaining right awakening. That is the second meaning: thought-moment by thought-moment response is the transformation body; once attained, eternally enduring is the reward body. Below 'the mind is without initial characteristics,' it tallies with the dharmadhātu body. However, this single phrase comes from the Awakening of Faith. The treatise says: 'When the bodhisattva grounds are exhausted, one awakens to the mind's initial arising; the mind has no initial characteristics, because by virtue of leaving behind subtle thoughts, one is able to see the nature of the mind. The mind is then eternally abiding, which is called ultimate awakening.' Below, saying 'not departing from this mind' secretly accords with the meaning of principle. However, for 'awakening to the mind's initial arising, the mind has no initial characteristics,' there are naturally two meanings: first, awakening is the subject of awakening, and mind is the object of awakening. The mind is the initial characteristic, namely the karmic characteristic, which is the subtle thought: initially deluded about the real, unenlightened, the mind moves. Now it is devoid of this characteristic. Second, awakening and mind are explained together: when the mind of right awakening arises, it is devoid of the characteristic of a subject that arises, and hence it accords secretly with principle. If there were a characteristic of arising, it would not accord with principle. Here it precisely adopts this meaning, hence saying 'the mind is without initial characteristics, secretly according with principle,' the meaning encompassing the former, because devoid of subtle thoughts, it is therefore devoid of the characteristic of awakening. In accordance with dharma characteristics, the transformation body has a beginning and an end, the reward body has a beginning but no end, and the dharmakāya has neither beginning nor end. Now according with principle, the reward [body] is also without beginning; hence it says 'initial awakening is identical to original awakening; there is no longer any difference between initial and original, which is called ultimate awakening.' Hence it says 'because of having no prior limit,' which means without beginning. Having no end is the same as the upper phrase's having no subsequent limit. Since the dharmakāya and reward body are interfused, the response identical to the essence is without interruption from thought-moment to thought-moment; the three bodies are interfused.