大方廣佛華嚴經隨疏演義鈔 30.22

30.22

疏「四歎佛超絕根境德」者，即其性本空寂。偈初句何法不寂，獨歎如來，故疏答云：境智雙寂，契彼性空，故為佛德。所以無心於物，境則未亡；攝境歸心，心又未寂。今佛雙亡寂照，方契性空。此以第二句成上第一句。次言「根塵兩亡內外解脫」，即上句釋下句。由契性空，故亡根塵。心所知法一切皆空，故亡塵也；能知之心亦不可得，故亡根也。由內亡故根不能繫，由外亡故境豈能牽，真解脫也，斯乃解脫惑障。次云「亦常照內外脫於無知」者，此智障解脫。上寂此照，寂照無二，真佛心也。次「空尚不存」者，舉況釋第三句。空為所契尚不當心，妄念空華豈當佛意？

Regarding the commentary's "Fourth, praising the Buddha's virtue of transcending sense faculties and sense objects": that is, their nature is fundamentally empty and quiescent. The opening line of the verse asks what phenomenon is not quiescent, yet alone praises the Tathāgata; hence the commentary responds by saying: "Sense objects and cognitive awareness are both quiescent, tallying with their empty nature; therefore it is a virtue of the Buddha." For this reason, if the mind does not attend to things, the sense objects have not yet perished; if sense objects are gathered back to the mind, the mind is not yet quiescent. Now, only when the Buddha causes both quiescence and illumination to perish does he tally with empty nature. This uses the second line to complete the first line above. Next, it says: "Both faculties and dusts perish, with inner and outer liberation"; this is using the upper line to explain the lower line. Because of tallying with empty nature, the faculties and dusts perish. All phenomena known by the mind are entirely empty, and so the dusts perish; the cognizing mind is also ungraspable, and so the faculties perish. Because the inner perishes, the faculties cannot bind; because the outer perishes, how could objects pull? This is true liberation—this is the liberation from the affliction-hindrance. Next, it says: "Also constantly illuminating inner and outer, liberated from ignorance"; this is the liberation from the cognitive hindrance. The former is quiescence and the latter is illumination; quiescence and illumination are not two—this is the true Buddha mind. Next, regarding "Even emptiness is not preserved": this cites an analogy to explain the third line. If emptiness, as that which is tallied with, is not even held in mind, how could deluded thoughts of sky-flowers ever correspond to the Buddha's mind?