大方廣佛華嚴經隨疏演義鈔 62.7

62.7

Regarding the Commentary's "causal establishment has two": it refers to the two emptynesses of persons and dharmas. From "revealed by the two emptynesses" below, it harmonizes them with the three contemplations. Regarding "it is precisely tathatā," it inherently has two meanings: first, following the Faxiang school, because the two emptynesses are not [yet directly] tathatā; second, establishing the three truths: nominal designation is the truth of existence, the two emptynesses are the truth of non-existence, and tathatā is the truth of the middle way and ultimate reality—thus there are three truths and three contemplations. Furthermore, the non-duality of emptiness and existence as a whole constitutes the contemplation of emptiness; not destroying nominal designations is the contemplation of the provisional; combining the emptiness and provisional above forms the middle way. The lower contemplations of the two provisionals are established as contemplations by analogy with this, and therefore the concluding summary of continuity states: "also enters the true reality of the two emptynesses." The true reality of the two emptynesses is simply an alternative name for tathatā, termed "relative provisionality." The concluding analogy thereafter is easily understood.