大方廣佛華嚴經疏 29.21

29.21

第二「菩薩如是觀察」下不礙隨相者，凡情封執觸言生滯，聞於離相則謂乖前隨相之言，失於業果菩提之行，故此略為雙會二文。言隨相者，約隨俗說；言離相者，約勝義說。「諸佛依二諦，為眾生說法」，此之謂也。然俗是真俗，則不壞假名而說實相，故云觀察諸法則為非法；真是俗真，故不動真際而建立諸法，故云於言語中隨世建立。非法為法，由建立故，不斷諸業道，則不壞世間。「不捨」下不壞出世因果。次「了知」下却釋觀察諸法則為非法。初了俗即真而不壞俗，謂依他業緣等皆如夢幻，無真實故俗即為真，由即俗而真故不壞因果。本來自真不假壞故，不妨了業其用廣大。謂業雖如幻，一念幻惡長劫沈淪，一念幻善遠階佛果，故云廣大。次「解一切」下明了俗即真不礙修真。無作真道尚須修行，若不修行不契真故。況不壞俗，寧無修證？隨相離相，準此應知。此二無礙，異於凡小。

Second, from 'When the bodhisattva observes thus' onward, concerning not obstructing conformity to marks: ordinary minds cling stubbornly, becoming obstructed upon encountering words; hearing of departing from marks, they think it contradicts the earlier statements about conforming to marks, losing the practice of karmic consequences and bodhi. Therefore, here the two passages are briefly brought together. Speaking of conforming to marks is said in accordance with conventional truth; speaking of departing from marks is said in accordance with the ultimate truth. 'The Buddhas rely on the two truths to preach the Dharma for sentient beings'—this is what is meant. However, the conventional is the conventional of the ultimate, so without destroying provisional names they speak of the true mark; hence it says that observing all dharmas, they are non-dharmas. The ultimate is the ultimate of the conventional, so without moving from the ultimate limit they establish all dharmas; hence it says that within verbal expression they make designations in accordance with the world. Non-dharmas are taken as dharmas; because of their establishment, they do not cut off the paths of karma, which does not destroy the worldly. From 'not relinquishing' onward, it does not destroy transmundane causes and effects. Next, from 'fully knowing' onward, it in turn explains 'observing all dharmas, they are non-dharmas'. First, it understands that the conventional is identical to the ultimate without destroying the conventional: dependent karmic conditions and the like are all like dreams and illusions; lacking reality, the conventional is identical to the ultimate; because the conventional is identical to the ultimate, causes and effects are not destroyed. Originally being truly ultimate of itself, it does not require destruction; this does not prevent knowing that the function of karma is vast. That is, although karma is like an illusion, a single thought of illusory evil sinks for long kalpas, while a single thought of illusory goodness ascends from afar to the Buddha-fruit; hence it is called vast. Next, from 'understanding that all' onward, it explains that understanding that the conventional is identical to the ultimate does not obstruct cultivating the ultimate. Even the unconditioned true path still requires cultivation; if one does not cultivate, one does not tally with the ultimate. How much more so when not destroying the conventional—how could there be no cultivation and realization? Conforming to marks and departing from marks should be understood by analogy to this. These two are non-obstructing, differing from the ordinary and the lesser vehicle.