大方廣佛華嚴經隨疏演義鈔 10.34

10.34

疏「十事法非理門」者，謂全理之事而恒非理，以性相異故、能依非所依故。是故舉體全理而事相宛然，如全水之波，波恒非水，以動非濕故。是則不異空之幻事，事存也。疏「上七八二門」下，用前四門會前佛身無為有為別中無為義也。然《大品》亦云「須菩提白佛言：『世尊！若是法平等無有高下。為是有為？為是無為？』佛言：『非有為法、非無為法。何以故？離有為法，無為法不可得。離無為法，有為法不可得。須菩提！有為無為不合不散。』」皆其義也。

Regarding the Commentary's 'Tenth, the gate of phenomenal dharmas not being principle': this means that phenomena that are entirely principle are constantly not principle, because nature and characteristics differ, and that which relies is not that which is relied upon. Therefore, though their entire essence is completely principle, the phenomenal characteristics are distinct; just as the wave that is entirely water is constantly not water, because motion is not wetness. Thus, these are illusory phenomena that are not different from emptiness, and phenomena are preserved. Regarding the Commentary's 'The above seventh and eighth gates...' and so on: it uses the previous four gates to integrate the meaning of the unconditioned within the previous distinction between the unconditioned and conditioned nature of the Buddha's body. Moreover, the Pañcaviṃśatisāhasrikā Prajñāpāramitā also says: 'Subhūti said to the Buddha: "World-Honoured One! If these dharmas are equal and without high or low, are they conditioned or are they unconditioned?" The Buddha said: "They are not conditioned dharmas, nor are they unconditioned dharmas. Why is this? Apart from conditioned dharmas, unconditioned dharmas cannot be obtained. Apart from unconditioned dharmas, conditioned dharmas cannot be obtained. Subhūti! The conditioned and the unconditioned do not unite and do not disperse."' All of these share this meaning.