大方廣佛華嚴經隨疏演義鈔 33.37

33.37

疏「若了相無相」下，正顯偈意。上順釋偈文，明二取之失。今令了之，則令離二取，是經之意。是則反釋經文而順經意，則了唯心成唯心識觀。「若了無性」下，成真如實觀。心境兩亡，則住無分別。如上所引通達位偈云「若時於所緣，智都無所得。爾時住唯識，離二取相故。」自覺智境，即《楞伽》意。不動法界，即《大般若》意。〈文殊室利分〉云「繫緣法界，一念法界，不動法界，知真法界，不應動搖。」謂若言我入法界已動法界，能所兩亡入相斯寂，故不動法界是入法性。

Regarding the commentary's "if one understands that characteristics are characterless" onward: it directly reveals the stanza's intention. Above, it directly explained the text of the stanza to clarify the fault of the two graspers (grāhya-grāhaka). Now, causing one to understand them means causing one to be free from the two graspers, which is the sūtra's intention. Thus, by inversely explaining the sūtra text while according with the sūtra's intent, understanding mind-only accomplishes the contemplation of mind-and-consciousness only. From "if one understands the absence of nature" onward, it accomplishes the contemplation of reality as it is—tathatā. When mind and object are both eradicated, one abides in non-conceptualisation. As the stanza on the stage of penetration cited above says: "When regarding the cognised object / Cognition grasps nothing at all, / At that time one abides in consciousness-only, / Because one is free from the characteristics of the two graspers." The sphere of self-awakened cognition corresponds to the meaning of the Laṅkāvatāra. The unmoving dharmadhātu corresponds to the meaning of the Mahāprajñāpāramitā. The "Mañjuśrī Section" states: "Fixing conditions on the dharmadhātu, mindful of the dharmadhātu, not moving the dharmadhātu, knowing the true dharmadhātu, one should not agitate it." This means that if one says 'I enter the dharmadhātu', one has already moved the dharmadhātu; when both subject and object are eradicated, the characteristic of entering becomes entirely quiescent. Therefore, not moving the dharmadhātu constitutes entering dharmatā.