大方廣佛華嚴經隨疏演義鈔 14.21

14.21

疏「九空有無礙宗」等者，謂互融故，有是即空之有、空是即有之空、語空必攝有、言有必攝空，故曰互融。「雙絕」者，有即空故有絕，空即有故空絕。言「不礙兩存」者，不壞相故，有即空而有不泯，空即有而空不亡。「真如隨緣」者，上言空有容，濫但空故，說真如即空，空即真如。又異但凝然，故云隨緣，非無不變。「具恒沙德」者，唯法性宗，非唯空寂而已。上皆實教中義，如前立教中辨。

Regarding the commentary's phrase "Ninth, the tenet of the unimpededness of emptiness and existence, etc.": this means that because they are mutually interfused, existence is the existence that is identical with emptiness, emptiness is the emptiness that is identical with existence, speaking of emptiness necessarily encompasses existence, and mentioning existence necessarily encompasses emptiness; hence it is called mutual interfusion. "Doubly eliminated" means that since existence is identical with emptiness, existence is eliminated; since emptiness is identical with existence, emptiness is eliminated. As for "not obstructing both subsisting": because they do not destroy characteristics, existence is identical with emptiness without existence perishing, and emptiness is identical with existence without emptiness vanishing. As for "tathatā in concordance with conditions": above it was said that emptiness and existence admit [each other], but to avoid confusion with mere emptiness, it states that tathatā is identical with emptiness, and emptiness is identical with tathatā. Furthermore, to distinguish it from being merely inert, it says "in concordance with conditions," which does not mean there is no unchanging [aspect]. As for "endowed with virtues as numerous as the sands of the Ganges": this belongs exclusively to the Dharmatā school, not being merely empty and quiescent. The above are all doctrines within the actual teaching, as distinguished previously in establishing the teachings.