大方廣佛華嚴經隨疏演義鈔 29.25

29.25

疏牒釋下，引《中論》釋無所取，即是行品。行即是陰，謂小乘人為菩薩立過云：若一切法空，何以佛說虛誑妄取？若有妄取法則不空故。偈云「如佛經所說，虛誑妄取相。諸法妄取故，是名為虛誑。」故論主舉偈以答，即如今疏所引偈。是此答意云：由不了空，無所取中，而生取著，故云妄取。若有可取，不名妄取。明知說於妄取，正為說空。如責翳人妄取空華，正為顯華是非有故。

In what follows, the commentary takes up the text and explains it, citing the Madhyamakaśāstra to explain "having nothing to be grasped," which is the chapter on saṃskāra. Saṃskāra is precisely the aggregates. This refers to the Hīnayāna practitioners raising a flaw against the Bodhisattva, saying: "If all phenomena are empty, why did the Buddha speak of deceptive, false grasping? If there is false grasping, phenomena are not empty." The verse says: "As spoken in the Buddha's sūtras, deceptive and false is the mark of grasping. Because phenomena are falsely grasped, they are named deceptive." Therefore, the master of the treatise presented a verse to reply, which is the very verse cited in the present commentary. The intent of this reply is: because one does not comprehend emptiness, grasping arises where there is nothing to be grasped, and hence it is called false grasping. If there were something graspable, it would not be called false grasping. Clearly we know that speaking of false grasping is precisely meant to explain emptiness. Just as reproaching a person with cataract for falsely grasping at sky-flowers is precisely to reveal that the flowers do not exist.