大方廣佛華嚴經隨疏演義鈔 20.56

20.56

疏又言「此二不二」者，融上性相二空也。云何融耶？謂若不達者，性相二空俱非了義。何者？謂法若性空，相不空故。若云相空，性又不空。以性相異故。猶如畫火，無有熱性而似火相。如木中火，不見其相而有其性。如角峯垂𩑶即是牛相，負重致遠是其性故。性主於內，相據於外。若一空者，彼一不空。若得意者，此二相成，謂由從緣無性名為性空，故令體相無不空寂，即相空也。此以性空成於相空，由諸相蕩盡，是故空中無色無受想行識，方顯法性本自空耳。此以相空成性空故，二空相成，云不二也。又說性空總有三義：一法無定性名空，則相未空；二法之真性本空，則相亦未空；三若說從緣無性故名為空，則一切法性自空矣，非推之使空。「則悟真如成正智火」者，此中具五法三自性。三性文顯。五法相者，謂遍計無物，故亡名也。妄計無相，故絕妄想也。起緣無相，故絕相也。悟真如即圓成，成正智火。五法具矣。

The commentary also states: "These two are non-dual," which harmonizes the twofold emptiness of nature and characteristics mentioned above. How does it harmonize them? If one does not comprehend them, the twofold emptiness of nature and characteristics are both non-definitive teachings. Why? Because if a dharma is empty of nature, its characteristics would not be empty. If one says its characteristics are empty, its nature would again not be empty, because nature and characteristics would be different. It is just like painted fire, which has no nature of heat but resembles the characteristic of fire. It is like fire within wood, where one does not see its characteristic but it has its nature. It is like horns, a hump, and a dewlap being the characteristics of an ox, while bearing heavy loads and reaching distant places is its nature. Nature governs the interior, while characteristics reside on the exterior. If one is empty, the other would not be empty. If one grasps the meaning, these two establish each other: because having no intrinsic nature from conditions is called emptiness of nature, it causes the essence and characteristics to be completely empty and quiescent, which is the emptiness of characteristics. This is using emptiness of nature to establish the emptiness of characteristics. Because all characteristics are thoroughly eliminated, therefore "in emptiness there is no form, sensation, perception, volition, or consciousness," which only then reveals that dharmatā is fundamentally empty of itself. This is using the emptiness of characteristics to establish the emptiness of nature; because the two emptinesses establish each other, they are said to be non-dual. Furthermore, explaining emptiness of nature generally has three meanings: first, a dharma having no fixed nature is called empty, in which case characteristics are not yet empty; second, the true nature of a dharma is fundamentally empty, in which case characteristics are also not yet empty; third, if one says that having no nature due to depending on conditions is called empty, then all dharmas are of their own nature empty, not made empty by logical elimination. Regarding "One then awakens to tathatā and accomplishes the fire of correct cognition": this fully contains the five dharmas and three natures. The text of the three natures is evident. As for the characteristics of the five dharmas: because the imagined has no entity, name is eliminated. Because false conceptualization has no characteristics, false discrimination is cut off. Because the arising from conditions has no characteristics, characteristics are cut off. Awakening to tathatā is the consummate [nature], which accomplishes the fire of correct cognition. The five dharmas are fully present.