大方廣佛華嚴經隨疏演義鈔 32.36

32.36

疏「無能現者」，性不動也。真如隨緣成一切法，即能現也。不失自性，名性不動，何有能現？妄攬真成，故自虛無體。疏「上半即無生之生」者，由上疑云：為是種種？為是一性？故今答云：無生之生即常種種，生即無生故云一性。本末染淨既相交徹，安可凡情而了知耶？

Regarding the Commentary's 'there is none capable of manifesting': the nature is unmoved. Tathatā according with conditions to form all phenomena is what is capable of manifesting. Not losing its own nature is called the nature being unmoved—how could there be one capable of manifesting? Delusion gathers the real to form them, so of itself it is unreal and lacks an essence. Regarding the Commentary's 'the first half is arising that is non-arising': from the doubt raised above—is it a single nature, or is it various kinds?—it now replies: arising that is non-arising is permanently various kinds; arising being non-arising is therefore called a single nature. Since root and branch, defilement and purity interpenetrate each other, how could ordinary feelings comprehend it?