大方廣佛華嚴經隨疏演義鈔 56.29

56.29

疏「二斷惑相」下，釋此一句疏文有三：第一總明大意、第二開章別釋、第三結示圓融。今初，謂三時相因，俱無定性，故三時無斷。由無定性，方能斷惑，故云方說斷耳。「故云非初」下，指經文。然《雜集》第七亦云「從何而說煩惱斷耶？不從過去，已滅無故。不從未來，以未生故。不從現在，道不俱故。」此即三時無斷義也。《中觀論》廣說，即以三時門明無斷義。無斷即是性空義，以有性空義故一切法得成，故成斷義。下當廣明。

Regarding the commentary's "Second, the characteristic of severing delusion" and so forth: in explaining this single line, the text of the commentary has three parts: first, summarizing the general import; second, opening headings for distinct explanations; third, concluding by demonstrating complete interpenetration. Now the first means that the three periods of time are mutually dependent and all lack fixed nature, so across the three periods of time there is no severance. Because there is no fixed nature, only then can delusion be severed; hence it says "only then is severance spoken of." From "Therefore it says 'not the first'" onward points to the sūtra text. Indeed, the seventh fascicle of the Samuccaya also states: "From what is the severance of defilements spoken of? Not from the past, because it has already ceased and does not exist. Not from the future, because it has not yet arisen. Not from the present, because the path does not coexist with them." This is the meaning of non-severance in the three periods of time. The Madhyamakaśāstra explains extensively, precisely using the gate of the three periods of time to clarify the meaning of non-severance. Non-severance is precisely the meaning of the emptiness of nature; because there is the meaning of the emptiness of nature, all dharmas can be established, and thus the meaning of severance is established. This will be explained extensively below.