註華嚴經題法界觀門頌 1.276

1.276

須知遠煙浪，別有好思量。此頌法相宗。佛言：「一切法無我。」一切法者，略有五種，細而分之有一百名數。一一有法於賴耶脚下，自有親生名言種子，至如賴耶識等亦從種生。多談法相少談法性，所談法性亦法相數，如六無為等。乃至成佛，皆從修因斷障，歷三僧祇轉識成智。智為能證，二空真理為所證也。從此而學者，多分計一切法實有自體，成計常病者多矣。佛說相教為始空病，空病既除有亦不真，意顯中道，故云何曾有。

One must know that beyond distant misty waves,
There is another fine consideration.
This verse: The Faxiang School. The Buddha said: "All phenomena are without self." "All phenomena" briefly comprise five categories, and analyzed in detail, there are one hundred categories of names. Each existing phenomenon under the ālaya[-vijñāna] has its own directly producing nominal seeds, and even the ālaya-consciousness and the like are born from seeds. They talk much of dharma-characteristics and little of dharma-nature; the dharma-nature they discuss is also among the categories of dharma-characteristics, like the six unconditioned phenomena and so forth. Even up to attaining Buddhahood, all proceed from cultivating causes and severing hindrances, undergoing three asaṃkhyeya [eons] to transform consciousness into wisdom. Wisdom is what can realize, and the true principle of the twofold emptiness is what is realized. Those who learn from this mostly conceptualize all phenomena as truly possessing intrinsic substance, many developing the illness of positing permanence. The Buddha taught the teaching of characteristics as the initial [step against] the illness of emptiness; once the illness of emptiness is removed, existence is also not real. The intention is to reveal the Middle Way, hence it says: "when has it ever existed?"