大方廣佛華嚴經隨疏演義鈔 44.71

44.71

Regarding the commentary's statement from "However, in the present sūtra" onward: this is the second part, harmonising and explaining the sūtra text. In this there are five: First, directly clarifying the two approaches. The phrases 'this existing, that exists' and so on also encompass efficacious functioning, directly revealing the two characteristics; hence efficacious functioning is pointed out as being in the sixth ground. Second, from 'Concerning the two approaches' onward, pointing out their implicit cross-reference. The statement 'they alternate with each other before and after' means that in the projecting and projected [branches] it clarifies conditioned arising without an agent, while in the actualising and actualised [branches] it clarifies impermanent conditioned arising. Third, from 'The former seven are permitted to be in the same causal stage' onward, bringing out the reason for projecting and actualising. The words 'permitted to be the same' are based on the meaning of the three time periods. The first two and the subsequent five differ between past and present; according to the meaning of the two time periods, they are permitted to be in the same period. They only project the five kinds, hence they are not called actualising. Fourth, from 'Consequently, in the projecting and projected' onward, bringing out the reason for the implicit cross-reference in this sūtra. Because previously in the projecting and projected the meaning of non-agency was evident, it implicitly includes impermanence. In the actualising and actualised the meaning of impermanence was evident, implicitly including non-agency. Fifth, from 'Therefore the *Samuccaya*' onward, citing evidence for the characteristics of projecting and actualising.