大方廣佛華嚴經隨疏演義鈔 33.2

33.2

疏「又後三偈」下，第二襵疊重釋上之十偈，從後漸收。於中有二：先正收、後結歎。前中自有三重：第一收後三偈為三無性觀者，《唯識論》云「即依此三性，立彼三無性。初則相無性，次無自然性，後由遠離前，所執我法性。」釋曰：謂依遍計所執性說相無自性性，由彼體相畢竟非有，猶如空中華、繩上蛇故。故今偈云「一切空無性，妄心分別有。」次依依他起性立生無自性性，此如幻事託眾緣生，無始妄執自然性故。故今偈云「如理而觀察，一切皆無性。」後依圓成實性立勝義無自性性，謂即勝義，由遠離前遍計所執我法性故。故今偈云「若實非實、若妄非妄，皆是假說，實即圓成。」非妄即契圓成之智，圓成之智成於出世，並是假名。實尚不存，何況非實？舉況總結，故云「其非實妄及世間」，一時總遣。

Regarding the commentary's "Furthermore, the latter three verses" and what follows, the second section folds together and re-explains the ten verses above, gradually gathering them up from the end. Within this there are two parts: first, the direct gathering; second, the concluding praise. Within the first part there are three layers: First, gathering the latter three verses as the contemplations on the three non-natures. The Vijñaptimātratāsiddhi states: "It is on the basis of these three natures that those three non-natures are established: the first is the non-nature of characteristics, the next is the non-nature of arising, and the last is due to being far removed from the previously grasped nature of self and dharmas." Explanation: On the basis of the parikalpita nature, one speaks of the non-self-nature of characteristics, because their substantial characteristics are utterly nonexistent, like flowers in the sky or a snake on a rope. Therefore the present verse states: "All is empty and without nature; it exists through the false mind's discrimination." Next, on the basis of the paratantra nature, one establishes the non-self-nature of arising; this is like an illusion arising dependent on manifold conditions, without an intrinsically real nature falsely grasped from beginningless time. Therefore the present verse states: "Observing in accordance with principle, all are devoid of nature." Finally, on the basis of the pariniṣpanna nature, one establishes the ultimate non-self-nature; that is, the ultimate truth, because it is far removed from the previously grasped nature of self and dharmas. Therefore the present verse states: "Whether real or unreal, whether mistaken or non-mistaken, all are conventional expressions; the real is pariniṣpanna." Non-mistaken is the cognition that accords with pariniṣpanna; the cognition of pariniṣpanna is accomplished in transcendence of the world, yet all are conventional designations. If even the real does not persist, how much less the non-real? Drawing a comparison to conclude generally, it therefore says: "Its non-real, mistaken, and the mundane" are all dismissed at once.