大方廣佛華嚴經隨疏演義鈔 75.14

75.14

In the commentary, "Furthermore, among the five each possesses four propositions," etc., is the second [part], revealing and establishing the four propositions. Therein are two parts: first, a single layer of four propositions; next, multiple layers of four propositions. In the first part, there are again two: first, correctly revealing [them]; next, eliminating errors. This is the first. First, the four of the existence of nature and non-existence of characteristics: 1. existence, because the true nature exists; 2. emptiness, because it lacks all characteristics; 3. both existence and emptiness, because the doctrinal aspects differ; 4. neither existence nor emptiness, because they mutually fuse and eliminate each other. Second, the four of the existence of function and non-existence of essence: 1. existence, because deluded regarding the real there is function; 2. emptiness, because relying on the real it has no essence; 3. both existence and emptiness, because essence and function are not destroyed; 4. neither existence nor emptiness, because being a function without essence it is not existent, and being an essence-less function it is not empty. Third, the four of the existence of characteristics and non-existence of reality: 1. existence, because phenomenal characteristics appear; 2. emptiness, because being produced by conditions it lacks reality; 3. both preserved, because the lack of intrinsic nature does not obstruct production by conditions, and production by conditions does not obstruct the lack of intrinsic nature; 4. both negated, because production by conditions is itself the lack of intrinsic nature, hence not existent, and the lack of intrinsic nature is itself production by conditions, hence not empty. Fourth, the four of life being non-existence and death being existence: 1. because the true nature is revealed; 2. because the other-dependent is precisely without intrinsic nature; 3. because nature and characteristics are both preserved; 4. because nature and characteristics mutually eliminate each other. Fifth, the four of existence in sentiment and non-existence in principle: 1. because the false sentiment of conceptualization can engender saṃsāra; 2. because seeking it in terms of principle, it cannot be found; 3. because only by principle being non-existent does one know that sentiment exists, and if sentiment did not exist, principle being non-existent would not be revealed; 4. because existence in sentiment is itself non-existence in principle, and non-existence in principle is itself existence in sentiment.