大方廣佛華嚴經隨疏演義鈔 59.12

59.12

疏「此四重中」下，二結酬其問。汝現見有，但是初門；今約後三，故言無也。又以第二破其初一，則事非事矣。若以第三破其前二，前二俱無。若以第四拂其空相，空亦不立，方名為實。又三以空遣有、四以實遣空，空實無礙，知即無知。然破我與法，廣如於前諸會經文。

The Commentary states: "Within these four levels [and following]" is the second part, concluding with an answer to their question. What you presently perceive as existent is merely the first gateway; now, based on the latter three, it is said to be non-existent. Furthermore, using the second to refute the first, facts are no longer facts. If one uses the third to refute the preceding two, both of the preceding two are non-existent. If one uses the fourth to sweep away the characteristic of emptiness, emptiness is also not established, and only then is it named the real. Moreover, the third dispels existence through emptiness, and the fourth dispels emptiness through the real; emptiness and the real are unimpeded, so cognition is precisely non-cognition. However, refuting self and dharmas is extensive, as in the sūtra passages of the previous assemblies.