大方廣佛華嚴經隨疏演義鈔 44.49

44.49

The commentary's sentence below "The last one universally has faith that the three natures are unarisen" universally integrates the preceding nine. In the text there are three parts: First, pointing to the preceding, namely the second fascicle. The Heavenly King Śuddhaguṇanetra-īśvara attained the liberation gate of knowing that all dharmas neither arise nor cease, neither come nor go, and non-purposive action, as explained extensively before. Second, saying "all ten are unarisen": first, emptiness is the meaning of non-arising; second, signlessness is the meaning of non-arising; third, wishlessness is the meaning of non-arising; fourth, non-action is the meaning of non-arising, and so forth. Third, saying "and all pervade the three natures": this has two meanings. First, emptiness and so forth pervade the three, meaning the emptiness of the imagined, the emptiness of the other-dependent, the emptiness of the consummate, and so forth, up to the three natures being difficult to surpass. Second, signlessness, non-arising, and naturelessness also pervade the three natures. The commentary below, relying on the latter meaning, forms a tier, stating: "Like the one non-arising." If formulated as signless, it should be said: "Merely having faith that the other-dependent lacks the sign of the imagined is the sign of the consummate. If having faith that the other-dependent lacks a nature of self-existence, one awakens to the nature of the consummate." Therefore it concludes: "The rest are known by analogy to this."