大方廣佛華嚴經隨疏演義鈔 52.5

52.5

Regarding the commentary's "Phenomena and principle preserving and vanishing are neither identical nor separate": second, explaining in terms of phenomena and principle. Phenomena and principle, viewed in relation to each other, mutually serve as self and other: vanishing is like not transforming for oneself; preserving is like transforming for others. As for "neither identical nor separate": since self and other are distinct, just as phenomena and principle are not identical, others transforming and oneself experiencing is like the two not being separate. However, it generally has four propositions: first, preserving principle and vanishing phenomena, like the fundamental realization of suchness; second, preserving phenomena and vanishing principle, like subsequent attainment contemplating dharmas; third, both preserved, like illuminating simultaneously; fourth, both vanished, like the obliteration of both. Since phenomena and principle mutually serve as self and other, one should also say: 'Another person is without mind, and I transform for them'; but from the perspective of oneself viewing the other, it is the transformation of the other; hence it is simply called 'transformation by others'. Furthermore, purely upon the realization of suchness there is also self and other: first, being without mind regarding the objective realm, there is only the realizing cognition—like the other having no mind and I transforming for them—this is preserving self and vanishing other; second, the realizing cognition being extinguished, there is only suchness—like oneself having no mind and the other transforming for me—this is preserving other and vanishing self; third, not destroying subject and object, because both are free from grasping; hence it says 'nothing whatsoever is attained', which is the meaning of both preserved; fourth, seizing upon 'nothing whatsoever is attained', which is the meaning of both vanished.