大方廣佛華嚴經隨疏演義鈔 75.16

75.16

疏「若以諸門交絡成多四句」等者，第二重重四句也。總有四節，成二十重。第一節有八重，一以第一門中有對第二門中無成四句，謂一者，緣起是有，以真性妙有故；二緣起是無，業惑無體故；三亦有亦無，雙照真妄故；四非有非無，真妄雙絕故。二以第一門中無對第二門有成四句，謂一緣起是有，業惑有用，招生死故；二是無，一真法界絕諸相故；三亦有亦無，雙照真妄故；四非有非無，真妄雙絕故。三以第一門中有對第三門中無成四句，謂一緣起是有，真性有故；二是無，以事無真實故；三亦有亦無，雙照事理故；四非有非無，事理相即互相泯故。四以第一門中無對第三門中有成四句，謂一事相有故；二理相空故；三空有雙現故；四空有互泯故。五以第一門中有對第四門中無成四句者，謂一真性有故；二事即虛故；三雙照二故；四互即奪故。六以第一門中無對第四門中有成四句，謂一無性之理有故；二理無相故；三二義齊現故；四非有非無真中道故。七以第一門中有對第五門中無成四句，一真理有故，二情計於理無故，三有處妄計無故，四性有即是理無，理無即是性有故。八以第一門中無對第五門中有成四句；一有，在情有故；二無，理無相故；三俱存，要理無相方是妄情有故；四俱非，妄情之有即真理無相故非有，真性無相能為妄情所依故非無。此上以第一門有無，對下四門有無成八重四句。第二以第二門中有無對下三門又成六重四句，第三以第三門中有無對下二門復成四重四句，第四以第四門有無，對第五門有無成兩重四句，都成二十重四句。不得以後為首更對於前，以不異前門為首對於後故。今具出八重，其十二重取類思之，恐繁不出。

In the commentary, "If the various approaches are interwoven to form multiple four propositions," etc., is the second [part], multiple layers of four propositions. In total there are four sections, forming twenty layers. The first section has eight layers: 1. Correlating existence in the first approach with non-existence in the second approach forms four propositions: first, dependent origination is existent, because the true nature is wondrously existent; second, dependent origination is non-existent, because karma and afflictions lack essence; third, both existent and non-existent, simultaneously illuminating the real and the false; fourth, neither existent nor non-existent, both the real and the false being simultaneously severed. 2. Correlating non-existence in the first approach with existence in the second forms four propositions: first, dependent origination is existent, because karma and afflictions have function and engender saṃsāra; second, is non-existent, because the one true dharmadhātu is free from all characteristics; third, both existent and non-existent, simultaneously illuminating the real and the false; fourth, neither existent nor non-existent, both the real and the false being simultaneously severed. 3. Correlating existence in the first approach with non-existence in the third approach forms four propositions: first, dependent origination is existent, because the true nature exists; second, is non-existent, because phenomena lack reality; third, both existent and non-existent, simultaneously illuminating phenomena and principle; fourth, neither existent nor non-existent, phenomena and principle being mutually identical and mutually obliterating each other. 4. Correlating non-existence in the first approach with existence in the third forms four propositions: first, phenomenal characteristics exist; second, characteristics of principle are empty; third, emptiness and existence both appear; fourth, emptiness and existence mutually obliterate each other. 5. Correlating existence in the first approach with non-existence in the fourth approach forms four propositions: first, the true nature exists; second, phenomena are hollow; third, simultaneously illuminating both; fourth, mutually identical and eliminating each other. 6. Correlating non-existence in the first approach with existence in the fourth forms four propositions: first, the principle of lacking intrinsic nature exists; second, the principle lacks characteristics; third, both meanings appear simultaneously; fourth, neither existent nor non-existent, the true middle way. 7. Correlating existence in the first approach with non-existence in the fifth forms four propositions: first, the true principle exists; second, sentiment's conceptualization is non-existent with respect to principle; third, where existence is, false conceptualization is non-existent; fourth, existence of nature is itself non-existence in principle, and non-existence in principle is itself existence of nature. 8. Correlating non-existence in the first approach with existence in the fifth forms four propositions: first, existence, existing in sentiment; second, non-existence, principle lacking characteristics; third, both preserved, since only when principle lacks characteristics is it existent in false sentiment; fourth, both negated, since the existence of false sentiment is itself the formlessness of the true principle, hence not existent, and the formlessness of the true nature can be the reliance for false sentiment, hence not non-existent. The above uses the existence and non-existence of the first approach correlated with the existence and non-existence of the four lower approaches to form eight layers of four propositions. Secondly, using the existence and non-existence of the second approach correlated with the three lower approaches again forms six layers of four propositions; thirdly, using the existence and non-existence of the third approach correlated with the two lower approaches again forms four layers of four propositions; fourthly, using the existence and non-existence of the fourth approach correlated with the existence and non-existence of the fifth approach forms two layers of four propositions, totalling twenty layers of four propositions. One must not take the latter as the head and correlate it back with the earlier, because that is not different from taking the earlier approach as the head and correlating it with the latter. Now I have set out the eight layers in full; for the other twelve layers, reflect upon them by analogy, as I will not present them for fear of verbosity.