大方廣佛華嚴經隨疏演義鈔 32.4

32.4

Regarding the Commentary's line, "The sūtra says: 'From the basis of non-abiding all dharmas are established'": this has already been cited above, but should now be cited again. This is from the second chapter of the Vimalakīrtinirdeśa, investigating the basis of the wholesome and unwholesome. The sūtra therefore states: "'What is the basis of the wholesome and unwholesome?' The answer was: 'The body is the basis.' It was further asked: 'What is the basis of the body?' The answer was: 'Desire and craving are the basis.' It was further asked: 'What is the basis of desire and craving?' The answer was: 'False conceptual discrimination is the basis.' It was further asked: 'What is the basis of false conceptual discrimination?' The answer was: 'Inverted thought is the basis.' It was further asked: 'What is the basis of inverted thought?' The answer was: 'Non-abiding is the basis.' It was further asked: 'What is the basis of non-abiding?' The answer was: 'Non-abiding has no basis. Mañjuśrī! From the basis of non-abiding all dharmas are established.'" Venerable Rui explained: "'Non-abiding' is another name for the real mark, and the real mark is another name for the emptiness of nature; therefore from being devoid of intrinsic nature all dharmas exist." The rest is as explained elsewhere. For the fourth, one should cite the Vimalakīrtinirdeśa: "By what are they empty? They are empty merely by virtue of names." In this way, these two dharmas have no determinate nature. A sūtra says: "The dharmatā is originally empty and tranquil, devoid of grasping and devoid of seeing." It also says: "All dharmas are devoid of intrinsic nature; this is the true essence of the Buddha." The eighth bhūmi says: "Taking the absence of nature as nature." The beginning and end of the Madhyamakaśāstra both elucidate the absence of nature in order to reveal true emptiness.