大方廣佛華嚴經隨疏演義鈔 34.45

34.45

Regarding the Commentary's statement, "However, essence is identical and meaning is different": this resolves an objection. Fearing that someone might object: "Since the first meaning takes identity of essence as oneness, then when one Buddha realizes it, all would realize it." If in terms of manifestation, it is truly as objected, for the Buddha sees that sentient beings have all already realized it. Now speaking in terms of actual affairs, this resolution is made: taking essence in relation to function, there is realized and not yet realized, like a thousand lamps in a single room illuminating the identical space. Taking the lamps in relation to space, the essence of space is non-dual; taking space in relation to the lamps, there is illuminated and not yet illuminated, each taken according to the lamp and belonging to its respective lamp. The meaning of the Buddhas is also like this. Regarding the Commentary's statement, "The eight consciousnesses, the king of mind, and so forth are all unknowable": this is because it is not that the Buddha has no mind, but that its characteristics are profound, subtle, abstruse, and difficult to know. Therefore the "Appearance Chapter" says: "The Tathāgata's citta, manas, and vijñāna are all unattainable; one knows the Tathāgata's mind only through immeasurable cognition." Since it says one knows the Tathāgata's mind, then he is not without mind. There are ten characteristics there, each saying: "This is the first characteristic of the Tathāgata's mind, etc., which all bodhisattva-mahāsattvas should know in this way." Now it takes the minds of all Buddhas as unknowable, hence calling them one.