大方廣佛華嚴經隨疏演義鈔 75.42

75.42

疏「非但相有性無而已」者，二揀非也。謂諸宗計多有此說，但空自性、不空於法，如法相宗，但無遍計，非無依他。設學三論不得意者，亦云：法無自性，無自性故說為空。則令相不空矣。今既無性緣生故有，有體即空；緣生無性故空，空而常有。要互交徹，方是真空妙有。故。其言大同而旨有異，故令思之。若得此意，則下二句義旨可知。

Regarding the Commentary's statement, "It is not merely that characteristics exist and nature is non-existent": second is setting aside the incorrect. Many doctrines of various traditions hold this view, only emptying own-nature and not emptying phenomena. As in the Faxiang tradition, there is only the absence of the parikalpita, not the absence of the paratantra. Even if those who study the Sanlun tradition do not grasp its true intention, they also say: "Phenomena lack own-nature; because they lack own-nature, they are called empty." This would make characteristics not empty. Now, since lacking nature, it exists due to conditioned origination, the essence of existence is immediately empty; since conditioned origination lacks nature, it is empty, and yet while empty it constantly exists. They must interpenetrate; only then is it true emptiness and wondrous existence. Their words are broadly similar, but their purport is different, which is why he bids us reflect on this. If one grasps this meaning, the purport of the following two propositions will be understood.