大方廣佛華嚴經隨疏演義鈔 37.35

37.35

As for the commentary's phrase “the nature of the conditioned is serene like empty space, which is precisely the unconditioned essence being permanent and pervasive,” this explains that because its nature is like empty space, it is said to have no exhaustion. “Its nature” refers back to the aforementioned nature of the conditioned. The word “its nature” has, briefly, two meanings: First, considering merely the nature that is devoid of intrinsic nature: because conditioned dharmas arise from conditions and are empty of intrinsic nature, arising from conditions and being empty of intrinsic nature is precisely identical to the unconditioned; vertically exhausting the three times is called “permanent,” and horizontally leaving nothing unencompassed is called “pervasive”—hence it is the unconditioned. Then the aforementioned Vimalakīrtinirdeśa merely clarified not exhausting the conditioned and not abiding in the unconditioned, wherein the two characteristics were still distinct and could not yet reveal that the conditioned is precisely the unconditioned. Now it is clarified that the characteristic that is identity with the nature is called the conditioned, and the nature that is identity with the characteristic is precisely the unconditioned; hence it is profound. Second, that its nature is like empty space refers to the tathāgatagarbha nature, whose essence is free from annihilation and permanence and therefore like empty space. Thus the Śrīmālādevī Sūtra says: “Extremist views: worldlings, with regard to the five grasping aggregates, generate two views out of the erroneous conceptualization of self-views; these are called extremist views, namely, the view of permanence and the view of annihilation. Seeing conditioned formations as impermanent is the view of annihilation, not the right view. Seeing nirvāṇa as permanent is the view of permanence, not the right view. Because of erroneous conceptual views, they form such views. Discursively contemplating the bodily faculties, seeing disintegration in the present life, and not seeing continuation in existence, they give rise to the view of annihilation due to erroneous conceptual views. Being benighted and lacking understanding regarding the continuation of mind, and not knowing the realm of mental consciousness within an instant, they give rise to the view of permanence due to erroneous conceptual views.” It also says: “Death is the disintegration of the faculties. Birth is the arising of the faculties. It is not that the tathāgatagarbha has birth and death. The tathāgatagarbha is free from the characteristics of the conditioned; the tathāgatagarbha is permanently abiding and unchanging. Therefore, the tathāgatagarbha is the support, the holder, and the foundation.” Explanation: Relying on the above sūtra passage, because exhaustion is precisely inexhaustibility, both the view of permanence and the view of impermanence are negated. Therefore the next passage says: “The wise speak of inexhaustibility, yet here nothing is spoken of either.”