大方廣佛華嚴經隨疏演義鈔 55.18

55.18

Regarding the commentary's words "The treatise has three sections": this is the third part, adducing the treatise to explain in detail. It fully cites the treatise text, and the structural analysis and explanation are completely provided; it can be seen by examining it closely. However, the text says: "Applying [it to] 'non-existent' above, that is, applying 'lacking intrinsic nature' to 'non-abiding' above." This is because the treatise above says: "Because lacking intrinsic nature cannot be grasped, it is non-abiding." Thus we know that lacking intrinsic nature cannot be grasped because sounds, names, and so forth lack nature through conditions and therefore cannot be grasped. Just as those drawings in the wind depend on empty space without abiding, so it says "applying lacking intrinsic nature to non-abiding above". Regarding the commentary's words "Showing the reason why lacking intrinsic nature is non-abiding": this means sounds are produced from conditions, so they have no intrinsic nature. Names are established relying on phenomena, so they are provisional. Hence Master Zhao said: "Names do not have the power to grasp things; things do not have the actuality to match names. If names lack the power to grasp things, they are not names; if things lack the actuality to match names, they are not things." If actuality were identical to names, seeing a face one should know the name; if names were identical to actuality, calling out 'fire' should burn the mouth. Hence we know that names are conventional designations; how could they have intrinsic nature? Thus they match the wind and so forth combining with empty space. Regarding the commentary's words "However, the treatise sūtra says 'the Buddha's cognition'": this is to reconcile [it with] the treatise sūtra. The similarities and differences between the two versions of the sūtra can be known.