大方廣佛華嚴經隨疏演義鈔 69.19

69.19

疏「五先際實」下，第二釋後三句，遣地前執。初即煩惱；二即生體，是有為故；三通上二，亦即是業。初句治中云「煩惱無可壞」者，是性空門。「菩提作煩惱」，約妙有稱實門。「染淨和合以為眾生」者，此中染即煩惱，淨即如來藏，即以不生不滅和合名為眾生。上明不生不生，今辨生滅不生也。「又前即不空藏」者，以佛性妙有故。「此即空藏」者，不與煩惱相應故。今二藏雙遣，云「皆不可得」。

Regarding the Commentary's: below "Fifth, the reality of the prior limit...", second is explaining the latter three lines, discarding attachments prior to the grounds. The first is defilement; the second is the essence of birth, because it is conditioned; the third pervades the two above and is also karma. In the counteragent of the first line, the phrase "defilement has nothing to be destroyed" is the approach of nature-emptiness. "Bodhi makes defilement" refers to the approach of wondrous existence fitting reality. In "the combination of defilement and purity constitutes sentient beings", defilement here is affliction, and purity is the tathāgatagarbha; the combination of non-arising and non-cessation is called sentient beings. Above, it clarified that non-arising does not arise; now it distinguishes that arising and cessation do not arise. "Furthermore, the former is the non-empty womb", because Buddha-nature is wondrous existence. "This is the empty womb", because it is not associated with defilement. Now, doubly discarding both wombs, it states: "neither can be obtained."