大方廣佛華嚴經隨疏演義鈔 31.37

31.37

疏「是則無妄法之有」下，結上三義也。然有無有二：一定性有無、二真空妙有。今無妄法之有，則無定性之有，則非斷無矣。有妄法之無是真空之無，便為妙有。是故若舉妄取真，則妄有真空，如三論說；若真妄對辨，則妄空真有，如《涅槃》明。「遂令緣起之相」下，覆成上義。上句成無妄法之有，下句成有妄法之無。相無不盡是初門，理無不現是第三門，合上二句為第二門。

Regarding the commentary’s text from “Thus it lacks the being of erroneous phenomena” downward, this concludes the three meanings above. Now, as for existence and non-existence, there are two kinds: first, existence and non-existence based on fixed nature; second, true emptiness and wondrous existence. Here, lacking the existence of erroneous phenomena means lacking existence of a fixed nature, so it is not an annihilatory non-existence. Possessing the non-existence of erroneous phenomena is the non-existence of true emptiness, and this precisely constitutes wondrous existence. Therefore, if one raises the erroneous to take the true, then the erroneous exists while the true is empty, as stated in the Sanlun; if one discriminates the true and the erroneous in opposition, then the erroneous is empty while the true exists, as clarified in the Mahāparinirvāṇa-sūtra. The text from “This leads the characteristics of dependent arising” downward re-establishes the meanings above. The first phrase establishes the lack of the being of erroneous phenomena, and the second phrase establishes the possession of the non-existence of erroneous phenomena. That characteristics are thoroughly exhausted without remainder is the first approach; that principle is thoroughly revealed without exception is the third approach; and combining the two phrases above forms the second approach.