大方廣佛華嚴經隨疏演義鈔 32.14

32.14

Regarding the commentary's "Furthermore, illusory existence and true emptiness being non-dual constitute the one-taste dharmadhātu": this is the fifth, collectively combining the previous four to render them non-dual. However, the respective combinations and mutual penetrations above did not go beyond true emptiness and illusory existence; therefore now they are combined into the one-taste dharmadhātu, which is the Middle Way wherein the two truths are completely fused. Although the third and fourth fused the two truths, emptiness and existence were fused separately; now this is the non-obstruction of emptiness and existence, which is precisely the non-obstruction of non-emptiness and non-existence, where raising one completely encompasses [all]. If making the ultimate identical with the conventional is solely one illusory existence, and fusing the conventional to be identical with the ultimate is solely one true emptiness, then the non-duality of emptiness and existence is the Middle Way of dual illumination, and the non-duality of non-emptiness and non-existence is the Middle Way of dual negation; negation and illumination are simultaneous, preservation and annihilation unobstructed. Hence, in the second part of the commentary, concluding with praise, it says: "The Dharma gate devoid of characteristics and devoid of nature, unimpeded, unobstructed, and non-conceptualizing." This is because illusory existence is regarded as characteristic, and true emptiness is regarded as nature. Furthermore, both emptiness and existence are characteristics, while non-emptiness and non-existence are nature. Furthermore, separate manifestation is characteristic, while collective fusion is nature. Now, mutually superseding and dually fusing, both are completely transcended. The non-conceptualizing Dharma is spoken solely in terms of cognition; only non-conceptual cognition can exhaust its source. That which is unimpeded and unobstructed applies to both object and cognition: the five tiers above are mostly spoken in terms of object, and when mind and cognition accord with them, they become the five contemplations. Since the five objects are fused, the five contemplations are also fused; using completely fused cognition to accord with unobstructed objects, mind and object are unobstructed. In the mind are inexhaustible objects; on the objects is the unobstructed mind; therefore one must discard words to accord with this principle. In summary, these are the profound characteristics of conditioned arising; the remaining meanings have already been clarified in the overarching introduction.