大方廣佛華嚴經隨疏演義鈔 73.61

73.61

疏「世界性空故無體」下，釋經有體性無體性世界門。文有三釋：一雙約事理明，謂緣生故有無性故空。即法性宗一義，亦無相宗義。二云「又法性土故有體」者，亦約性相而含二宗之義。若就法性宗釋，性上取空義，相上取有義。今性上取有義，相上取空義，謂緣生故空義。若共二宗釋者，法性有體是法相宗義，事土無體是法性宗義。然可會通，故今通用。三「又淨剎順理」下，唯就相土以明有體無體之義。淨順於理是事淨，順上法性土。染剎妄成，即從緣無性義。又第二義亦順《瓔珞》、《仁王》「三賢十聖住果報，唯佛一人居淨土；三賢十聖忍中行，唯佛一人能盡源。」亦順《涅槃》「空者所謂生死，不空者謂大涅槃。」餘義如前後說也。其一品內更有文義，皆前後已有，故不委示。

The commentary states: "Because the nature of the world is empty, it lacks essence..." and so forth, explaining the sūtra's gate of worlds with an essential nature and without an essential nature. The text has three explanations: first, explaining both phenomena and principle together, meaning that because of conditioned arising there is existence, and because of having no nature there is emptiness. This is one meaning in the Dharmatā school, and also the meaning in the Signless school. Second, the statement "Furthermore, because it is the dharmatā land, it has an essence" also addresses nature and characteristics while containing the meanings of both schools. If explained according to the Dharmatā school, in terms of nature one takes the meaning of emptiness, and in terms of characteristics one takes the meaning of existence. Here, in terms of nature one takes the meaning of existence, and in terms of characteristics one takes the meaning of emptiness, referring to the meaning of emptiness due to conditioned arising. If explained sharing both schools, dharmatā having an essence is the meaning in the Dharma-characteristic school, while phenomenal lands lacking an essence is the meaning in the Dharmatā school. However, they can be reconciled; hence they are now applied together. Third, from "Furthermore, pure lands accord with principle..." downward, it explains the meaning of having essence and lacking essence purely in terms of characteristic-lands. Purity according with principle is phenomenal purity, according with the dharmatā land above. Defiled lands falsely formed is the meaning of being devoid of nature through conditions. Moreover, the second meaning also accords with the Yingluo and Renwang [sūtras]: "The three wise and ten holy stages dwell in karmic fruition; only the Buddha alone dwells in the pure land. The three wise and ten holy stages practice within forbearance; only the Buddha alone can exhaust the source." It also accords with the Nirvāṇa [Sūtra]: "The empty refers to saṃsāra; the not-empty refers to the great nirvāṇa." The remaining meanings are as explained before and after. As for other textual meanings within this one chapter, they have all already appeared before and after, so they are not set forth in detail.