大方廣佛華嚴經隨疏演義鈔 32.4

32.4

疏「經云從無住本立一切法」者，前已引竟，今當重引，即《淨名》第二，推善不善之本。故經云「善不善孰為本？答曰：身為本。又問：身孰為本？答曰：欲貪為本。又問：欲貪孰為本？答曰：虛妄分別為本。又問：虛妄分別孰為本？答曰：顛倒想為本。又問：顛倒想孰為本？答曰：無住為本。又問：無住孰為本？答曰：無住則無本。文殊師利！從無住本立一切法。」叡公釋云：「無住則實相異名，實相即是性空異名，故從無性有一切法。」餘如別說。四中應引《淨名》云「以何為空？但以名字故空。」如是二法無決定性。經云「法性本空寂，無取亦無見。」又云「一切法無性，是則佛真體。」八地云「無性為性」。《中論》始末皆明無性以顯真空。

Regarding the Commentary's line, "The sūtra says: 'From the basis of non-abiding all dharmas are established'": this has already been cited above, but should now be cited again. This is from the second chapter of the Vimalakīrtinirdeśa, investigating the basis of the wholesome and unwholesome. The sūtra therefore states: "'What is the basis of the wholesome and unwholesome?' The answer was: 'The body is the basis.' It was further asked: 'What is the basis of the body?' The answer was: 'Desire and craving are the basis.' It was further asked: 'What is the basis of desire and craving?' The answer was: 'False conceptual discrimination is the basis.' It was further asked: 'What is the basis of false conceptual discrimination?' The answer was: 'Inverted thought is the basis.' It was further asked: 'What is the basis of inverted thought?' The answer was: 'Non-abiding is the basis.' It was further asked: 'What is the basis of non-abiding?' The answer was: 'Non-abiding has no basis. Mañjuśrī! From the basis of non-abiding all dharmas are established.'" Venerable Rui explained: "'Non-abiding' is another name for the real mark, and the real mark is another name for the emptiness of nature; therefore from being devoid of intrinsic nature all dharmas exist." The rest is as explained elsewhere. For the fourth, one should cite the Vimalakīrtinirdeśa: "By what are they empty? They are empty merely by virtue of names." In this way, these two dharmas have no determinate nature. A sūtra says: "The dharmatā is originally empty and tranquil, devoid of grasping and devoid of seeing." It also says: "All dharmas are devoid of intrinsic nature; this is the true essence of the Buddha." The eighth bhūmi says: "Taking the absence of nature as nature." The beginning and end of the Madhyamakaśāstra both elucidate the absence of nature in order to reveal true emptiness.