大方廣佛華嚴經隨疏演義鈔 31.9

31.9

Regarding the commentary's phrase "Fourth, harmonizing apparent contradictions": this section follows from what preceded. That is, if one establishes that the tathāgatagarbha undergoes concordance with conditions according to the above [teaching], it contradicts passages in texts such as the Yogācārabhūmi; therefore, it is now harmonized. First, setting forth what is contradicted was already explained in the overarching exposition; next, from "Replying to the Yogācāra etc." onward, it harmonizes and reconciles them. Within this, there are also two parts: first, harmonizing with the intention of the Faxiang school; second, from "The Laṅkā[vatāra] and the Ghanavyūha" onward, expressing the intention of the Faxing school. Within this, there are three parts: first, direct explanation; second, citing proof texts; third, concluding establishment. Regarding the commentary's phrase "Hence the Ghanavyūha": the second part, citing proof texts, collectively cites two sūtras and three treatises to establish this principle. First, citing the Ghanavyūha: it contains two passages, both from the end of the "Subtle and Secret Ālaya Chapter" in the third fascicle, where two verses occur consecutively with commentary between them; hence the text inserts the word "again." Prior to this, there is also a verse that says: "The Tathāgata's pure store / Is also called stainless wisdom. / Permanently abiding, without beginning or end, / Free from the discourse of the four propositions." Immediately following this, it says: "The Buddha spoke of the tathāgatagarbha," and so on. That commentary explains: "The first half of the verse determines the essence of the ālaya, stating that it is the tathāgatagarbha combining with defiling delusion that is named the ālayavijñāna, having no separate essence. Because this is taught by the actual teaching, it cites what the Buddha spoke. The second half of the verse explains harmonizing with the provisional teaching, stating that those who cling to the provisional teaching and cannot comprehend that the tathāgatagarbha constitutes the ālaya should know that they are persons of faulty intelligence. This rebukes those who cling to the provisional so as to lead them to return to the actual teaching." The next verse is: "The Tathāgata's pure store," and so on; that commentary explains: "This verse explains and establishes the previous principle, the first half being a doctrinal statement. Bringing up the two states below, it explains and establishes it in terms of a metaphor. That is, just as one makes a ring out of gold, the characteristic of the ring is empty and non-existent while the essence of gold is revealed; hence it is said to have no difference. When the tathāgatagarbha constitutes the ālaya, the characteristic of the ālaya is empty while the principle of the nature of the store is revealed; hence it says it is identical." It can also be said that because sentient beings are deluded, it constitutes the ālayavijñāna, and because the Tathāgata is awakened, it constitutes the tathāgatagarbha; since their essence is not two, it is said to have no difference.