大方廣佛華嚴經隨疏演義鈔 89.54

89.54

In the commentary, from "Second, tallying with selflessness..." onward, there are eleven phrases, and he omits explaining the first three and the eighth and eleventh. If fully explained: since one dedicates towards bodhi, how could there be no fruit in a future life? Second, being identical to principle, it is not eternal, for grasping at definite existence clings to permanence. Since one already knows the correct cause, it is not causeless. The view of annihilation lacks fruit, while this view lacks causes. In explaining the fourth phrase, "conceiving the impermanent as permanent" is the inversion of the two vehicles, failing to see the real principle of the wondrous existence of nirvāṇa. Conceiving the impermanent as permanent is the inversion of ordinary beings; how could they know the true principle of the two emptinesses? In the commentary, "the view of a sovereign creator" is the fifth phrase: falsely claiming that a sovereign creator can produce the ten thousand things. Now knowing that things arise from karma, they therefore do not come from another. Even when one personally cultivates human karma, one does not necessarily ascend to heaven; how could another cause my suffering and pleasure? The explanation of the next two phrases can be known from the commentary text. As for the view of coming and going, it is omitted because it is simple. Shadows follow the body without real going or coming; following karma through the six destinies, there is truly no coming and going. The Madhyamakaśāstra states: "For conditioned formations that come and go, / If permanent, they should not come and go; / If impermanent, they also should not, / And the same applies to sentient beings." Existence and non-existence can be known. The view of being detached from all dharmas is explained in three phrases. First, dispensing with it through principle: within the emptiness of dharmatā, dharmas are non-dharmas. Second, when conditions convene, they cannot but arise, and when conditions disperse, they cannot but cease; therefore, all dharmas cannot obtain sovereignty. Third, producing all dharmas with vows as causes: the causes being established without self-nature, pure dharmas are also non-existent. The final phrase is easy to see.