大方廣佛華嚴經隨疏演義鈔 38.19

38.19

Regarding the commentary's passage beginning with "Then the first four clauses...", this analyzes and determines the sūtra text. Above, the first explanation treated all ten clauses as impermanence; now, the second explanation treats them as possessing both permanence and impermanence. When it says "because of permanence it is unconditioned," purposeful activity is the cause of impermanence; because there is purposeful action, it is called conditioned (saṃskṛta), and what is conditioned is impermanent. Being without purposeful action is called unconditioned (asaṃskṛta), and the unconditioned is precisely permanent. Whatever has flavor is suffering, because within the lower suffering, one arbitrarily generates notions of pleasure regarding the pleasures of the three realms; tastelessness is the bliss of quiescence and cessation. For example, regarding names, there is no sovereignty: what is small, according to the name "small," does not immediately become large; how could this be called sovereign? If there were a location, it would not be pure; only when purity is devoid of the characteristic of purity is it true purity.