大方廣佛華嚴經隨疏演義鈔 32.15

32.15

疏「復次性有二義」下，第四別釋性義。於中有四：一順釋、二反成、三結歸中道、四結勸修學。今初，文有四節：一雙標二門；二「以有義故說二空所顯」下，釋空有義；三「以有義故說於不變」下，即將初門釋變不變；四「此二不二」下，雙融不變隨緣二門。就第三釋變不變中，云何以有義說於不變？既以二空所顯真如，則湛然常存體無變易。云何以空義故說於隨緣？由依他無性即是空義，要在緣中方顯空理。故知隨緣四中，上來隨一義以收二宗。以法相宗唯不變故，無相宗中唯性空故，故須第四雙融二門具足無礙，方順圓融法性宗意。二義既即空即有，亦即隨緣即是不變，故空性即有性；不變故能隨緣，則有性即是空性。若非實有，將何隨緣而成諸法？如本無水，將何隨風而成波浪？

Regarding the commentary from "Furthermore, nature has two meanings" downwards: this is the fourth, separately explaining the meaning of nature. Within it are four: first, direct explanation; second, proof through negation; third, concluding by returning to the Middle Way; fourth, concluding with an exhortation to cultivate and study. For the first, the text has four sections: first, jointly positing the two gates; second, from "Because of the meaning of existence, it is said to be revealed by the two kinds of emptiness" downwards, explaining the meanings of emptiness and existence; third, from "Because of the meaning of existence, it is said to be unchanging" downwards, using the initial gate to explain changing and unchanging; fourth, from "These two being non-dual" downwards, jointly fusing the two gates of unchanging and according with conditions. Regarding the third explanation of changing and unchanging: why is unchanging spoken of through the meaning of existence? Since tathatā is revealed by the two kinds of emptiness, it is quiescent, eternally enduring, and its essence undergoes no change. Why is according with conditions spoken of through the meaning of emptiness? Because other-dependence lacking intrinsic nature is precisely the meaning of emptiness, the principle of emptiness can only be revealed within conditions. Therefore one knows that among the four [points] of according with conditions, the above takes either meaning to subsume the two schools: because the Dharma-characteristics School only [maintains] unchanging, and the Markless School only [maintains] nature-emptiness, one must have the fourth, jointly fusing the two gates completely and unobstructed, to accord with the intent of the Perfectly Fused Dharmatā School. Since the two meanings are identical with emptiness and identical with existence, they are also identical with according with conditions and identical with unchanging; therefore the nature of emptiness is precisely the nature of existence. Because it is unchanging, it can accord with conditions; thus the nature of existence is precisely the nature of emptiness. Were it not truly existent, what would accord with conditions to form all dharmas? Just as if there were originally no water, what would accord with the wind to form waves?