大方廣佛華嚴經隨疏演義鈔 80.32

80.32

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.