大方廣佛華嚴經隨疏演義鈔 38.19

38.19

疏「則前四句」下，分判經文。上第一釋十句皆無常，今第二釋具常無常。言「常故無作」者，造作是無常因，以有所作為，故名有為，有為是無常。無所作為，故名無為，無為即是常也。有味皆苦，三界之樂於下苦中橫生樂想故；無味為寂滅樂也。如於名字則不自在，謂小如小名不即成大，安名自在？若有處所則非清淨？淨無淨相方真淨故。

Regarding the commentary's passage beginning with "Then the first four clauses...", this analyzes and determines the sūtra text. Above, the first explanation treated all ten clauses as impermanence; now, the second explanation treats them as possessing both permanence and impermanence. When it says "because of permanence it is unconditioned," purposeful activity is the cause of impermanence; because there is purposeful action, it is called conditioned (saṃskṛta), and what is conditioned is impermanent. Being without purposeful action is called unconditioned (asaṃskṛta), and the unconditioned is precisely permanent. Whatever has flavor is suffering, because within the lower suffering, one arbitrarily generates notions of pleasure regarding the pleasures of the three realms; tastelessness is the bliss of quiescence and cessation. For example, regarding names, there is no sovereignty: what is small, according to the name "small," does not immediately become large; how could this be called sovereign? If there were a location, it would not be pure; only when purity is devoid of the characteristic of purity is it true purity.