大方廣佛華嚴經隨疏演義鈔 47.30

47.30

Regarding the commentary from "Fourth, there are four lines displaying suchness" below: first it demonstrates the general meaning, because various schools explain: first, that delusion is empty and the real is existent; second, that the real is empty and delusion is existent; third, that both the real and delusion are existent; fourth, that both the real and delusion are empty. This contains four meanings. Previously it explained that names, characteristics, and false discriminations are all empty, which is "delusion is empty"; here it reveals that the principle of suchness exists, which is "the real is existent." When the commentary states, "all are empty," it means that nirvāṇa and bodhi are also empty, because conceptualizing them as existent is deluded sentiment. Furthermore, when it states, "all are wondrously existent," it means that sentient beings and roots of goodness are also all wondrously existent, because the myriad dharmas are identical to the real. Next it states: "Moreover, the preceding emptiness is precisely the reality of this [suchness]"; above it explained that the former is empty and this is existent, and now the preceding emptiness is precisely the reality of this reality. Emptiness being identical to existence, emptiness is not empty; this existence being identical to emptiness, existence is not existent. From this, delusion being empty and the real being existent is precisely delusion being existent and the real being empty. Why is this? The dharmas of falsity arise from conditions and lack intrinsic nature, which is called "delusion is empty"; the true nature is serene, which is called "the real is existent." Now, precisely because the aforementioned false dharmas arise from conditions, they are called "delusion is existent." Because their nature is called the ultimate truth, it is called "true emptiness." This emptiness of non-intrinsic-nature, in its essence, is precisely reality, and therefore is precisely existence without intrinsic nature. Therefore, the verbal expressions differ, but the principle has no duality. From "This is the pariṇāmanā named true due to delusion" below, it establishes the original meaning. This is the meaning of delusion being empty and the real being existent. However, it merely removes the affliction without removing the dharma; therefore, while characteristics remain distinct, there is no grasping or attachment.