大方廣佛華嚴經隨疏演義鈔 29.23

29.23

疏「同淨名五受陰洞達空」者，即迦旃延章，謂「不生不滅是無常義；五受陰洞達空無所起是苦義；諸法畢竟無所有是空義；於我無我而不二是無我義；法本不生、今則無滅是寂滅義。」今唯要第一句，至第三會當廣分別。生公云：「夫苦之為事會所成者，豈得有哉？是以言五受陰空是苦義也。五受陰，苦之宗也。無常推生及滅事不在一，又通有漏無漏，故言諸法苦。以即體是無，義起於內。又得無漏者，不以失受致苦，故唯受陰而已也。洞達者，苦以空為其體故。洞達無所起者，假會之法宜配起也。」

Regarding the commentary's "identical to the Vimalakīrti['s statement that] the five appropriation aggregates thoroughly penetrate emptiness": this is the chapter on Mahākātyāyana, meaning: "Non-arising and non-cessation is the meaning of impermanence; the five appropriation aggregates thoroughly penetrating emptiness without anything arising is the meaning of suffering; all phenomena being ultimately non-existent is the meaning of emptiness; non-duality between self and non-self is the meaning of non-self; phenomena originally not arising and now without cessation is the meaning of quiescence." Now, only the first line is needed; it will be extensively distinguished when we come to the third assembly. Master Daosheng says: "Now, as suffering is an actuality constituted by conditioned coming-together, how could it truly exist? Thus saying that the five appropriation aggregates are empty is the meaning of suffering. The five appropriation aggregates are the fundamental source of suffering. Impermanence traces arising and ceasing, which are not identical, and it also applies to both the outflow-tainted and the outflow-free; therefore it is said that all phenomena are suffering. Because their very essence is non-existent, the meaning arises internally. Furthermore, one who has attained the outflow-free does not incur suffering through the loss of feeling; therefore it is only the appropriation aggregates. 'Thoroughly penetrating' means that suffering takes emptiness as its essence. 'Thoroughly penetrating without anything arising' means that phenomena of nominal assemblage are appropriately aligned with arising."