大方廣佛華嚴經隨疏演義鈔 19.34

19.34

疏「若皆一味」下，第二解妨難。於中，先問、後「古德」下答。答中二：先舉昔答、後申今意。於中三：初正釋，謂智相盡，故不有，則同如一味。能令智相盡，故不無，則智有功能反照智空，不取於智斯為真智，故不無智。二「不爾」下，反釋，反成不有一味之義。三「是故於境不礙真而恒俗」下，結成。於中二意：先以寂照對真俗二境辯非一異、後「境則空有」下結成無差。

Regarding the commentary from "If all are of a single flavor" onward, this is the second part, resolving the objection. Within it, first comes a question, and then from "Ancient masters" onward comes the answer. In the answer, there are two parts: first, citing the past answer; second, setting forth the present intention. Within this, there are three: First, the direct explanation: because the characteristics of wisdom are exhausted, it is not existent, thereby sharing the single flavor of tathatā. Because it can cause the characteristics of wisdom to be exhausted, it is not non-existent, meaning wisdom possesses the function of reflecting back upon the emptiness of wisdom; not grasping onto wisdom is true wisdom, hence it is not that there is no wisdom. Second, from "Otherwise" onward is the converse explanation, conversely establishing the meaning of not being existent as a single flavor. Third, from "Therefore, with respect to the objective realm, it does not obstruct the true while constantly being conventional" onward, it concludes the formulation. Within this there are two points: first, contrasting quiescence and illumination with the two realms of the true and conventional to analyze their being neither one nor different; second, from "The realm is emptiness and existence" onward, concluding the non-differentiation.