大方廣佛華嚴經隨疏演義鈔 69.14

69.14

疏「別中七者」下，二別釋。隨相執實，即是所治，欲顯無生，反立七實。然文含二義：一者此之七實通於凡聖，故疏但案文釋。二者約位分別，於中有二：先明前四為遣初地已上、後三為遣外凡解行。前中又二：先別明、後結束。前中，「一淨分法中本有實」者，是論。「謂計自性」下，疏釋。先舉所治。「今為治此」下，引經為能治，下七皆然。此初，多約初地自性住性，即第一義空，以初證故。若謂有物在於心中為事物有，故為所治，故今治之。本來無生，無生豈是事物有耶？言「本性離故」者，疏釋經文無生之義。「若先有生」下，反以成立。即《淨名》云「法本不生，今則無滅。得此無生法忍，是為入不二法門。」

Regarding the Commentary's: below "Within the specific, the seven...", second is the specific explanation. Grasping reality according to characteristics is precisely what is to be countered; wishing to reveal non-arising, it conversely posits seven realities. However, the text contains two senses: first, these seven realities pervade both ordinary beings and nobles; hence the Commentary merely explains according to the text. Second, discriminating according to stages, within which there are two parts: first, clarifying that the former four discard [attachments of] the first ground and above; the latter three discard [attachments of] external ordinary beings in understanding and practice. In the former, there are again two: first, specific clarification; second, summarization. In the former, "first, the original reality among the dharmas of the pure portion" is the treatise. Below "meaning grasping at intrinsic nature...", the Commentary explains it. First, it brings out what is to be countered. Below "now to counter this...", it cites the sūtra as the counteragent; the seven below are all like this. This first one mostly refers to the first ground's nature abiding in intrinsic nature, which is ultimate emptiness, because it is first realized. If one considers that there is a thing residing in the mind as an actual phenomenal existence, that is what is to be countered, and so now it is countered. Originally there is no arising; how could non-arising be a phenomenal existence? The phrase "because originally detached from nature" is the Commentary explaining the sūtra's meaning of non-arising. Below "if there were formerly arising...", it conversely establishes it. This is as the Vimalakīrtinirdeśa states: "Dharmas originally do not arise, and now do not cease. Obtaining this receptivity to the non-arising of dharmas is entering the gate of non-duality."