大方廣佛華嚴經隨疏演義鈔 45.13

45.13

The commentary states: "The Mahāyāna Karatalaratna speaks of four" because it adds tathatā to the Hīnayāna three. Or it is said that there are six, as in the Vijñaptimātratāsiddhi and other treatises, extensively discussed below. Or they are divided into eight; the second fascicle of the Samuccaya states: "There are eight kinds of unconditioned dharmas: namely, the tathatā of wholesome dharmas, the tathatā of unwholesome dharmas, the tathatā of neutral dharmas, space, cessation through deliberation (pratisaṃkhyānirodha), cessation without deliberation, immobility, and the cessation of ideation and feeling. Among these eight unconditioned dharmas thus established, one should know that it is because their loci of reliance have distinctions. By analyzing tathatā, three kinds are provisionally established; it is not on account of their intrinsic nature. The tathatā of wholesome dharmas refers to the selfless nature, emptiness, the signless bhūtakoṭi, and the ultimate dharmadhātu. Why is tathatā called selflessness? Because its intrinsic nature is devoid of mutable nature; that is, at all times its real nature of selflessness does not change. Because it does not change, it is said to be without mutation; one should know that this is precisely the selfless nature, being free from the two selves. Why, furthermore, is this called emptiness? Because it is not traversed by any defilements. Why is that? Because taking this as an object of condition can cause all defiled phenomena to become completely empty and quiescent. At times it is said that defilement is merely adventitious dust, and that all signs are quiescent; hence it is called signless. Because it is an unerring object of condition, it is called bhūtakoṭi. 'Real' (bhūta) means without error; this locus is the culmination, hence it is called 'limit' (koṭi). Because it is the realm traversed by supreme noble wisdom, it is called the ultimate truth. Because it is the locus of reliance for all wonderful dharmas of the three vehicles, it is called the dharmadhātu. As with the wholesome tathatā, one should know that the unwholesome and neutral are also like this." The rest is as in that treatise. From "Wishing gradually..." below, the commentary brings out the treatise's intent.