大方廣佛華嚴經隨疏演義鈔 43.77

43.77

In the commentary, from “However, the dwelling places above” downward, it universally explains the differences in the dwelling places of the three karmas above. Regarding “One: the truly real mind, that is, the intrinsically pure mind”: the Śrīmālā, the Awakening of Faith, and so forth all establish this name. The sixth fascicle of the Mahāyānasūtrālaṃkāra says: “Sentient beings mutually generate fear regarding the absence of nature and that which can be apprehended. To ward off this fearful mind, a verse is spoken: ‘Just as clear water is turbid, / When dirt is removed it returns to its original purity. / The purity of one's own mind is likewise, / Merely because it is separated from adventitious defilements. / Therefore the nature of the mind is said to be pure, / Yet it is tainted by adventitious defilements. / Apart from the tathatā of the mind, / There is no other pure nature of the mind.’” Explanation: The latter verse explains the first half of the preceding verse; taking the first half and second half together explains the second half. Since apart from the tathatā of the mind there is no other mind-nature, it is clear that it is spoken of as pure merely through separation from adventitious defilements. The pure essence is one's own mind, and the mind is tathatā; this intrinsically pure mind is the tathāgatagarbha, and it is also the originally pure consciousness. Therefore, the Tripiṭaka Master Paramārtha said that there are nine consciousnesses, the ninth being called the amalavijñāna. As for the Tang Tripiṭaka Master [Xuanzang], this translates as “immaculate,” which is another name for the eighth; meaning that at the time of becoming a Buddha, the eighth consciousness is transformed to constitute this consciousness, with no separate ninth. If relying on the Ghanavyūha-sūtra, the mind has eight kinds, or furthermore has nine. Moreover, the lower fascicle says: “The pure womb of the Tathāgata is also called immaculate wisdom.” This is identical to the ninth established by Paramārtha. Furthermore, the “Chapter on the Nine Consciousnesses” in the *Viniścayasaṃgraha translation by Tripiṭaka Master Paramārtha says “the ninth amalavijñāna”; the Tripiṭaka Master explained: “The amalavijñāna has two kinds: first, the objective support, which is tathatā; second, original awakening, which is the wisdom of tathatā. The subjective grasper is the non-empty tathāgatagarbha, and the objective support is the empty tathāgatagarbha.” If according to the universal treatise, both take tathatā as their essence; therefore, within the gate of arising and ceasing of the one mind's two gates in the Awakening of Faith, it states that its original awakening is identical to the tathatā gate, their essence being non-dual. The remaining names can be known according to their explanations. Regarding the commentary's “adducing many names”: this refers to the seven names above, which subsume tathatā. The dharmadhātu has roughly one hundred names, which are most numerous in the provisional teaching. As for the hundred names, they are: dharmatā, the non-false nature, the unchanging nature, the nature of equality, freedom from nature and arising, Dharma-certainty, the abiding of Dharma, the bhūtakoṭi, the realm of space, the inconceivable realm (the above are from the Mahāprajñāpāramitā); tathatā, real existence, the empty and non-empty nature, ultimate truth (the above are from the Buddhabhūmi-śāstra and Mahāyānasaṃgraha); signlessness, unconditioned correct nature (the above are from the Viśeṣacintibrahmaparipṛcchā); position of phenomena (Pañcaviṃśatisāhasrikā); true nature, nature of selflessness, real nature, nature of mind, one mind (the above are also from the Pañcaviṃśatisāhasrikā; the latter three are also from the Avataṃsaka); nature of consciousness-only, non-nature, Dharma-seal (the first pariṇāmanā says: “because of sealing all roots of goodness with the dharmadhātu-seal”), quiescence (Mahāprajñāpāramitopadeśa). Among the three natures, it is called the consummate nature; among the three bodies, it is called the dharmakāya; among the three pure lands, it is called the dharmatā land; among the three Buddha-natures, it is called the self-nature abiding nature; among the five dharmas, it is called thusness; among the five storehouses, they are all called it, namely the dharmadhātu storehouse, the dharmakāya storehouse, the supramundane supreme storehouse, the intrinsically pure storehouse, and the tathāgatagarbha. Among the four ultimate truths, it is called the ultimate truth; the ultimate truth also encompasses realization, as well as the truth of cessation within principle (in fascicle sixty-four of the Yogācārabhūmi). Among the six truths, it is also called the true truth; in the penetration of the seven truths of direct realization, it is called dharmatā; in the two kinds of Buddha-nature of the Prakaraṇāryavācā, it is called the principle Buddha-nature; among the fourteen truths, it is called the ultimate truth; among the three prajñās, it is called real-mark prajñā; among the three Triple Jewels, it is called the single essence; among the three liberations, it is called emptiness (originating from fascicle seventy-four of the Mahāprajñāpāramitopadeśa). Among the two fruits, it is called the fruit of wisdom; in nirvāṇa, it is called the expedient of pure nature; among the two truths, it is called the true truth and the ultimate truth; among the three truths, it is called the truth of emptiness (the Renwang jing). Among the four truths, it is called the truth of cessation, or the real truth; the Prakaraṇāryavācā calls it the single truth, or the middle way, or liberation. In the Nirvāṇa [Sūtra], it reveals different names of liberation through one hundred gates: it is called the non-dual Dharma-gate, or the nature without duality, or the real nature, or the true mark, or immeasurable meanings, or the ultimate truth, or ultimate emptiness. The various names above, if in the Mahāyāna provisional teaching, are named merely in terms of principle. If in the real teaching, they are named in terms of principle that is identical to phenomena, phenomena that are identical to principle, or the non-obstruction between phenomena and phenomena; however, they all apply to both provisional and real teachings.