大方廣佛華嚴經隨疏演義鈔 20.19

20.19

疏「三約圓成」，初義可知。二約二義中，小異前二耳。謂二三皆約二義，二即法相宗二義，於此二義顯無性義。謂非妄心境故，即相無義。聖智所證故，即性有義。而非妄心境故，遠離我法所執，便能顯得勝義無自性性。三云「又體非遷變」下，即約不變隨緣。法性宗中二義：既不變故不生，由此不變方能隨緣，則不生是不滅義。既以隨緣為不滅，由隨緣不失自性，方知不變則不滅是不生義。故云「為一物也」。

On the commentary's "Third, in terms of the consummate [nature]...", the first meaning is self-evident. In the second [explanation], concerning the two meanings, it differs slightly from the preceding two. That is, the second and third are both in terms of two meanings; the second refers to the two meanings of the Dharma-characteristic tradition (Dharmalakṣaṇa), revealing the meaning of naturelessness upon these two meanings. Namely, because it is not an object of the deluded mind, this is the meaning of the absence of characteristics. Because it is verified by noble cognition, this is the meaning of the presence of the nature. And because it is not an object of the deluded mind, it is far removed from grasping at self and dharmas, thereby enabling the manifestation of the naturelessness of ultimate meaning (paramārthanihsvabhāvatā). As for the third [passage] stating "Furthermore, its essence does not undergo change..." onwards, this is in terms of unchangingness and concordance with conditions. These are the two meanings within the Dharma-nature tradition (Dharmatā): since it is unchanging, it is unarisen; and because it is unchanging, it is able to accord with conditions; thus, unarisen is the meaning of unceasing. Since concordance with conditions constitutes unceasing, and because by according with conditions it does not forfeit its own-nature, one then knows that unchanging, hence unceasing, is the meaning of unarisen. Therefore it says, "they are a single entity."