大方廣佛華嚴經隨疏演義鈔 14.28

14.28

疏「然楞伽」下，解妨。妨云：《楞伽》第二云「大慧！一切法不生，不應立是宗。」故今通云：斯言遣滯耳。若一向不立宗者，何以彼立宗通說通？故經云「宗通自修行，說通示未悟。」昔人云：「宗通說不通，如日被雲曚。宗通說亦通，如日處虛空。」既有二通，則非無宗矣。是為無宗之宗、立而無立，為宗說兼暢，是日處空耳。

Regarding the Commentary's passage starting from "However, the Laṅkāvatāra": resolving an objection. The objection says: The second fascicle of the Laṅkāvatāra states: "Mahāmati! All phenomena do not arise; one should not establish this tenet." Therefore, it is now resolved by saying: these words merely eliminate attachment. If one were definitively not to establish any tenet, why would that text establish the penetration of the tenet (siddhāntanaya) and the penetration of the preaching (deśanānaya)? Thus the sūtra states: "Penetration of the tenet is one's own cultivation; penetration of the preaching is demonstrating to those not yet awakened." A man of old said: "Penetrating the tenet without penetrating the preaching is like the sun shrouded by clouds; penetrating the tenet and also penetrating the preaching is like the sun resting in the open sky." Since both penetrations exist, it is not without a tenet. This is the tenet of no-tenet, positing yet without positing; having both tenet and preaching completely unhindered is precisely the sun resting in the sky.