大方廣佛華嚴經隨疏演義鈔 32.8

32.8

Regarding the Commentary's line beginning with "Furthermore, opening up this emptiness and existence": this is the second [part], opening up the meanings and separately explaining them. Within this there are two: first, opening them up directly; second, from "Mañjuśrī respectively by..." onwards, concluding by demonstrating questions and answers. Now for the first. "First, true emptiness necessarily exhausts illusory existence": this is the meaning of mutual subversion, and is also the gateway where true principle deprives phenomena in the Dharmadhātu Contemplation. Because phenomena gather principle to be completed, they cause phenomenal characteristics to be without exception exhausted, so that only the one true principle appears equally—because apart from the true principle not a fragment of phenomena can be found. It is like water depriving waves: no wave is not exhausted. The Prajñāpāramitā states: "Therefore in emptiness there is no form, no feeling, perception, formation, or consciousness", and so forth. "Second, true emptiness necessarily accomplishes illusory existence": this is the meaning of mutual production and the meaning of non-obstruction, and is also the gateway where phenomena are accomplished based on principle in the Dharmadhātu Contemplation. That is to say, phenomena have no separate substance and must depend on the true principle to be established, because all dependent originations are devoid of intrinsic nature. Because of the principle of the absence of nature, phenomena are first accomplished—just as waves, gathering water, are established. It is also that based on the tathāgatagarbha all dharmas can exist. Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "If all dharmas were not empty, there would be no path and no fruit." The Madhyamakaśāstra states: "Because the meaning of emptiness exists, all dharmas can be established."