大方廣佛華嚴經隨疏演義鈔 44.49

44.49

疏「後一總信三性無生」下一句，總融前九。文中有三：一指前，即第二經。清淨功德眼自在天王，得知一切法不生不滅、不來不去、無功用行解脫門，廣如前說。二言「十皆無生」者，一即空是無生義、二無相是無生義、三無願是無生義、四無作是無生義等。三言「並通三性」者，此有二義：一空等通三，謂遍計空、依他空、圓成空等，乃至三性難超越。二者無相、無生、無性亦通三性。下疏依後義作一重云「如一無生」。若作無相，應云但信依他無遍計之相，則是圓成之相。若信依他無自然之性，則悟圓成之性。是故結云「餘例此知」。

The commentary's sentence below "The last one universally has faith that the three natures are unarisen" universally integrates the preceding nine. In the text there are three parts: First, pointing to the preceding, namely the second fascicle. The Heavenly King Śuddhaguṇanetra-īśvara attained the liberation gate of knowing that all dharmas neither arise nor cease, neither come nor go, and non-purposive action, as explained extensively before. Second, saying "all ten are unarisen": first, emptiness is the meaning of non-arising; second, signlessness is the meaning of non-arising; third, wishlessness is the meaning of non-arising; fourth, non-action is the meaning of non-arising, and so forth. Third, saying "and all pervade the three natures": this has two meanings. First, emptiness and so forth pervade the three, meaning the emptiness of the imagined, the emptiness of the other-dependent, the emptiness of the consummate, and so forth, up to the three natures being difficult to surpass. Second, signlessness, non-arising, and naturelessness also pervade the three natures. The commentary below, relying on the latter meaning, forms a tier, stating: "Like the one non-arising." If formulated as signless, it should be said: "Merely having faith that the other-dependent lacks the sign of the imagined is the sign of the consummate. If having faith that the other-dependent lacks a nature of self-existence, one awakens to the nature of the consummate." Therefore it concludes: "The rest are known by analogy to this."