金剛經纂要刊定記 7.145

7.145

由妙智等者。妙智揀二乘麁智，正觀揀凡夫倒見，既以妙智正觀有為諸法，如夢幻等，故涉有而不住有，觀空而不住空，用而常寂、寂而常用，故終日說法終日涅槃。如《華嚴疏》云：「寂寥於萬化之域，動用於一虛之中」也。故知若不涉有，豈名大乘涅槃，若不證如，何名無染說法，言雖似反意乃相符。善現約極違以申疑，如來據極順以通釋，理實深妙光茲末篇。

"Due to wondrous wisdom, etc.": wondrous wisdom excludes the coarse wisdom of the two vehicles; correct contemplation excludes the inverted views of ordinary beings. Since one uses wondrous wisdom to correctly contemplate saṃskṛta phenomena as like dreams, illusions, and the like, one engages with existence without abiding in existence, and contemplates emptiness without abiding in emptiness; operating yet ever serene, serene yet ever operating, thus all day expounding the Dharma and all day in nirvāṇa. As the Huayan Commentary says: "Serenely still in the realm of the ten thousand transformations; dynamically active within the singular void." Thus one knows that if one does not engage with existence, how could it be called Mahāyāna nirvāṇa? If one does not realize tathatā, how could it be called undefiled preaching of the Dharma? Although the words seem opposed, the meaning is concordant. Subhūti raised his doubt on the basis of extreme contrariety; the Tathāgata provided an overarching explanation on the basis of extreme conformity. The principle is truly profound and wondrous, illuminating this final passage.