大方廣佛華嚴經隨疏演義鈔 89.7

89.7

疏「又云以那字」下，第二收攝圓融。於中四：一從後倒收。謂由第五雙無性相，何有第四諸行？諸行即相故，有相則有第三。第一義諦既無有行，何有第一義諦？由第一義空故，有第二本來清淨。既無第三，何有第二？由第二本淨故方說不生，既無第二，何有不生？疏「以阿字法本不生，故那字無有性相」者，旋轉互收。以初阿字生第五那字，則周匝如環。謂不生之中何有性相？故令五字互相生起，旋轉無礙。疏「汝知是要」下，結成觀行，悟本清淨，成三空觀，云「離我我所」，我所即法。故上三段皆《五字經》文。疏「遮那經」下，會釋二文，亦是結前生後。結前五字，生後餘三十七字。言「多依彼經」，即《毘盧遮那經》。「及阿目佉所譯」，即別譯《華嚴四十二字門》。此則別譯義既與《大般若》同，則是依《大般若》，而有二三字音小異，故不言依耳。然阿目佉別譯，皆先牒經《般若》之名而別名為先，後方釋義，次下當見。

Regarding the commentary's "It also says, 'Because by means of the syllable na...'" and below: this is the second part, gathering and absorbing [them into] perfect interpenetration. Within this, there are four points: First, gathering back in reverse order from the end. That is to say, because of the fifth [syllable's] absence of both nature and characteristic, how could there be the fourth, the conditioned formations? Formations are precisely characteristics, so having characteristics entails having the third. Since the ultimate truth has no formations, how could there be the ultimate truth? Due to the emptiness of the ultimate truth, there is the second, fundamental purity. Since there is no third, how could there be a second? Due to the second's fundamental purity, one then speaks of non-arising; since there is no second, how could there be non-arising? As for the commentary's "Because the dharma of the syllable a is fundamentally non-arising, therefore the syllable na has neither nature nor characteristic," this is revolving and mutually gathering. By means of the initial syllable a giving rise to the fifth syllable na, it completes a circle like a ring. That is, within non-arising, how could there be nature or characteristic? Therefore it causes the five syllables to mutually give rise to each other, revolving without impediment. As for the commentary's "You should know that this is essential..." and below, this concludes into contemplative practice: realizing fundamental purity, one accomplishes the contemplation of the three emptinesses, saying "free from self and what belongs to self," what belongs to self being precisely phenomena. Therefore the above three passages are all text from the Sūtra of the Five Syllables. As for the commentary's "The Vairocana-sūtra..." and below, this reconciles and interprets the two texts, and also concludes what precedes to introduce what follows. It concludes the preceding five syllables and introduces the remaining thirty-seven syllables that follow. The phrase "mostly relies on that sūtra" refers to the Vairocana-sūtra. "And Amogha's translation" refers to the alternate translation, the Forty-Two Syllable Doors of the Avataṃsaka. Because the meaning of this alternate translation is identical to that of the Mahāprajñāpāramitā-sūtra, it relies on the Mahāprajñāpāramitā-sūtra, but there are minor differences in the sounds of two or three syllables, so it does not state that it relies on it. However, Amogha's alternate translation in all cases first cites the name from the Prajñā[pāramitā] sūtra, placing the distinct name first, and only afterwards explains the meaning, as will be seen below.