大方廣佛華嚴經隨疏演義鈔 33.9

33.9

疏「不礙有而觀空」下，第二結釋。於中有五：一既云不礙有而觀空方能入理，結成問意，則前以空難隨化，非得意也。二「不動」下，既云不動真而隨化，結成答意。三從「眾生不知此理」下，結成化意。四從「非直」下，正結無違，非但無違兼能相成。五「故淨名」下，引證。但證為眾生說如斯法，即〈觀眾生品〉「維摩詰問文殊師利菩薩云：『云何觀於眾生？』文殊師利答言：『我觀眾生如第五大、如第六陰、如第七情、如第十三入』」等，意明畢竟空。故次淨名問云：「若爾，云何行慈？」答曰：「當為眾生說如斯法，是即名為真實慈也。」然上云寂滅非無之眾生者，體雖寂滅，不無眾生之相。由寂滅故，恒不異真；由非無故，而恒成立。是故不動真際等者，即《智論》意，謂不動真際而建立諸法，不壞假名而說實相。細尋可見。

Regarding the commentary's "Without obstructing existence, one contemplates emptiness" and so forth: this is the second part, concluding and explaining. In it there are five parts: 1. Stating that only when one contemplates emptiness without obstructing existence can one enter reality concludes the import of the question; thus, the earlier refutation of teaching in accordance with [conditions] by means of emptiness did not grasp the meaning. 2. "Without moving" and so forth: stating that one follows teaching without moving from reality concludes the import of the answer. 3. From "Sentient beings do not understand this principle" onward: this concludes the intent of transformation. 4. From "Not only" onward: this directly concludes that there is no contradiction; not only is there no contradiction, they also complement each other. 5. "Therefore the Vimalakīrti-nirdeśa" onward: citing proof. It merely proves explaining such a teaching for the sake of sentient beings; that is, in the 'Chapter on Contemplating Sentient Beings', "Vimalakīrti asked Mañjuśrī Bodhisattva, saying: 'How should one contemplate sentient beings?' Mañjuśrī answered, saying: 'I contemplate sentient beings as a fifth great element, as a sixth skandha, as a seventh sense-faculty, as a thirteenth āyatana'" and so forth, which intends to clarify ultimate emptiness. Therefore Vimalakīrti next asked, "If so, how is compassion practiced?" He replied: "One should explain such a teaching for the sake of sentient beings; this is called true compassion." However, the "sentient beings whose nature is quiescent yet not non-existent" mentioned above means: although their essence is quiescent, they are not without the characteristics of sentient beings. Because they are quiescent, they are constantly not different from the real; because they are not non-existent, they are constantly established. Therefore, "without moving from the true limit" and so forth is the intent of the *Mahāprajñāpāramitopadeśa*, which means establishing all dharmas without moving from the true limit, and speaking of the true mark without destroying conventional designations. A careful examination will make this apparent.