大方廣佛華嚴經隨疏演義鈔 75.13

75.13

疏「然上五義」下，第四別明義理。於中二：先成有無、後成四句。言有無者，以三性中各有二義，皆有無故。圓成二者，一性有、二相無。依他二者，一緣有、二性無。遍計二者，一情有、二理無。今初中，即圓成二義。術馬皆是依他二義，而術是能成之因，託真而起故；用有體無，用有即是緣有，體無即是性無。三馬是所成之果故，相有實無，相有即是緣有，實無即是性無。四明依圓不離，即事同真。生喻於妄，死喻於真，事泯理顯故，生無死有。「以無礙故」者，出其所因，即事理無礙也。五中，就情則有，妄見分明故；就理則無，以是妄計必非有故。所以幻喻廣說有無者，以惑情所執有無皆失理，無惑計有無皆真，是知幻喻諸法非實非虛、非空非有。若無於有，不成於無；若無於無，不成於有。有無交徹，萬化齊融故。

In the commentary, from "However, the above five meanings" below, is the fourth [section], specifically clarifying the doctrine. Therein are two parts: first, establishing existence and non-existence; next, establishing the four propositions. Regarding existence and non-existence, because among the three natures each has two aspects, all have existence and non-existence. The two of the perfected are: first, the existence of nature; second, the non-existence of characteristics. The two of the other-dependent are: first, the existence through conditions; second, the non-existence of nature. The two of the conceptualized are: first, existence in sentiment; second, non-existence in principle. Now in the first, there are indeed the two aspects of the perfected. The sorcery and the horse are both the two aspects of the other-dependent; but sorcery is the cause capable of producing, arising in reliance upon the real, hence its function exists and its essence is non-existent—existence of function is existence through conditions, and non-existence of essence is non-existence of nature. The third, the horse, is the produced effect, hence its characteristic exists and reality is non-existent—existence of characteristic is existence through conditions, and non-existence of reality is non-existence of nature. The fourth clarifies that the other-dependent and the perfected are not separate, identifying phenomena as identical with the real. Life exemplifies the false, and death exemplifies the real; because phenomena vanish and principle is revealed, life is non-existent and death is existent. "Because of unimpededness" brings out its cause, which is the non-obstruction of principle and phenomena. In the fifth, with respect to sentiment it exists, because false views are distinct; with respect to principle it is non-existent, because what is falsely conceptualized certainly cannot exist. The reason why the analogy of illusion broadly explains existence and non-existence is that when grasped by deluded sentiment, both existence and non-existence lose the principle; when free from deluded conceptualization, both existence and non-existence are true. Thus we know that in the analogy of illusion, all phenomena are neither real nor hollow, neither empty nor existent. If there is no existence, non-existence is not established; if there is no non-existence, existence is not established. Existence and non-existence thoroughly interpenetrate, so the myriad transformations are equally fused.