大方廣佛華嚴經隨疏演義鈔 24.44

24.44

疏「亦是釋疑為物現相不乖如空」者，疑云：既以法為佛身，清淨如虛空，何緣現金色等？云何令人悟於虛空？答：有三意。一體雖無相，為物現相，物宜見故，隨他意耳。二者若不現相，云何令人悟於無相？如不因言，豈顯無言之理？上二意即為物現相句中通之。三如虛空言，取其清淨無相，非離相求。相即無相，故不乖空。故下經云「佛住甚深真法性，寂滅無相同虛空，而於第一實義中，示現種種所行事。所作利益眾生事，皆依法性而得有，相與無相無差別，入於究竟皆無相。」故相不乖無相，相即無相耳。

Regarding the commentary's statement, "This also resolves the doubt that manifesting marks for the sake of beings does not contravene being like empty space": the doubt runs: Since the Buddha's body takes the Dharma as body and is pure like empty space, for what reason does it manifest a golden color and so forth? How does it cause people to awaken to empty space? Answer: There are three points. First, although the essence is formless, it manifests marks for beings because it is appropriate for beings to see them, according with the minds of others. Second, if it did not manifest marks, how could it cause people to awaken to formlessness? Just as without relying on words, how could the principle beyond words be revealed? The above two points are resolved within the phrase "manifesting marks for beings." Third, the words "like empty space" take its purity and marklessness, not seeking it apart from marks. Marks are themselves marklessness, and thus do not contravene empty space. Therefore a later passage of the sūtra says: "The Buddha dwells in the profound true dharma-nature, quiescent and markless, identical to empty space; yet within the primary, real truth, he manifests diverse actions undertaken. The deeds done to benefit sentient beings all exist relying on the dharma-nature; marks and marklessness are without distinction, and entering into the ultimate, all are markless." Therefore, marks do not contravene marklessness; marks are themselves marklessness.