大方廣佛華嚴經隨疏演義鈔 80.32

80.32

疏「無所現有三義」者，一無心現約止、二所現空約觀、三無別體約止觀契合。又一約心、二約境、三心境兩冥。又一約智、二約理、三理智冥契。就第三義中，疏先正釋、後「自體顯現故名為覺」者通妨。謂有難言：若無別體，何能普現眾生心行？故答云：自體顯現，如珠有光自照珠體。珠體喻心，光喻於智。心之體性即諸法性，照諸法時是自照耳。故引《起信》，文甚分明。然論「問曰：虛空無邊故世界無邊，世界無邊故眾生無邊，眾生無邊故心行差別亦復無邊。如是境界不可分齊，難知難解。若無明斷，無有心想，云何能了名一切種智？答曰：一切境界本來一心，離於想念。以諸眾生妄見境界故，心有分齊。以妄起想念，不稱法性，故不能決了。諸佛如來離於見想，無所不遍。心真實故，即是諸法之性，自體顯照一切妄法，有大智用無量方便，隨諸眾生所應得解，皆能開示種種法義，是故得名一切種智。」釋曰：疏但引中間以證自體顯照，前後可知，故不廣引。

Regarding the commentary's "'nothing manifested' has three meanings": 1. No mind manifesting is in terms of śamatha; 2. That which is manifested being empty is in terms of vipaśyanā; 3. Having no separate essence is in terms of the accord and union of śamatha and vipaśyanā. Again, 1 is in terms of mind; 2 is in terms of object; 3 is the mutual obscuration of both mind and object. Again, 1 is in terms of cognition; 2 is in terms of principle; 3 is the obscure accord of principle and cognition. Within the third meaning, the commentary first gives the direct explanation, and subsequently, with "its own essence manifesting, hence it is called awakening," resolves an objection. That is, an objection might be raised: "If there is no separate essence, how can it universally manifest the mental activities of sentient beings?" Therefore it replies: "Its own essence manifests, just as a jewel has light that illuminates the jewel's essence itself." The jewel's essence is an analogy for the mind; the light is an analogy for cognition. The essential nature of the mind is the nature of all dharmas; when it illuminates all dharmas, it is self-illumination. Hence it cites the Awakening of Faith, whose text is very clear. Now, that treatise says: "Question: Space is boundless, therefore worlds are boundless; worlds are boundless, therefore sentient beings are boundless; sentient beings are boundless, therefore the distinctions among mental activities are also boundless. Such a realm cannot be demarcated; it is difficult to know and difficult to comprehend. If avidyā is severed and there are no mental conceptions, how can it comprehend and be named the wisdom of all modes (sarvākārajñatā)? Answer: All realms are fundamentally the one mind, free from conceptual thoughts. Because sentient beings falsely perceive realms, their minds have boundaries. Because they falsely give rise to conceptual thoughts, which do not conform to the dharmatā, they cannot decisively comprehend. All Buddha-Tathāgatas are free from views and thoughts, and there is nowhere they do not pervade. Because their mind is real, it is the nature of all dharmas; its own essence illuminates all delusional dharmas, possessing great cognitive function and immeasurable upāya; in accordance with what sentient beings ought to comprehend, they are able to reveal the various doctrinal meanings; therefore it is named the wisdom of all modes." Commentary: The commentary merely cites the middle portion to verify self-essence illumination; what precedes and follows can be known, and so is not cited at length.