大方廣佛華嚴經隨疏演義鈔 84.39

84.39

疏「又皆言」下，通釋本事之言，此約法性宗釋。文中有三：初正釋，以法性常住，相即性故，相亦常矣。此即與體非異，不壞三世；與體非一，性相本爾。即德相門。隨其令見，即業用門。故雙結二皆得自在。凡但理然，不得德相成業用耳。二「故密嚴」下，引證。先證業用、後「乃至云淨所依止」者，證德相門。三「若理事別修」下，揀異他宗。現法體用俱有等，即大乘義。「況於小乘」，即有宗義。「以彼過未有體無用」者，出異所以。有宗過去冥伏有，未來性有，故有體也。不同現法事有，故無用也。今以體性融故，體用俱有。斯即有即非有，非有之有耳。

The Commentary states: "Furthermore, all say...", which generally explains the expression 'past events' (pūrvayoga), interpreting it here according to the Dharmatā school. The text has three parts: first, the direct explanation: because dharmatā is permanent, and characteristics are identical with the nature, the characteristics are also permanent. This is being not different from the essence, without destroying the three times; being not one with the essence, nature and characteristics are fundamentally thus. This is the aspect of virtuous characteristics. Causing them to be seen according to capacity is the aspect of functional activities. Thus it concludes that both attain sovereignty. Ordinary beings possess this only in principle; they do not possess the virtuous characteristics that form functional activities. Second, citing evidence from "Therefore the Ghanavyūha [Sūtra]...": first proving functional activities, and then "up to saying 'purifying the basis of support'", proving the aspect of virtuous characteristics. Third, "If principle and phenomenon are cultivated separately...", differentiating it from other schools. That the essence and function of present dharmas both exist, etc., is the Mahāyāna doctrine. "How much more so in the Hīnayāna", which refers to the Sarvāstivāda. "Because for them the past and future have essence but lack function", clarifying the reason for the difference. For the Sarvāstivāda, the past exists latently and the future exists inherently, so they possess essence; unlike the phenomenal existence of present dharmas, they lack function. Now, because essence and nature are interfused, essence and function both exist. This is existence being non-existence, the existence of non-existence.