大方廣佛華嚴經隨疏演義鈔 44.17

44.17

疏「有以煩惱為中流」下，重敘異釋，為其義收。略有三義：初一生公釋《維摩》意，「約其漂溺從因說」者，疏為會取是生死因，故與涅槃意同。二云「有以賢聖為中流」者，即什公釋《淨名》意，約受下會釋。三「有以中道為中流」者，肇公意也，約觀下會釋並不應住，總收諸義意在不住。若住煩惱，不證涅槃，豈能度生？住聖涅槃，則無增進，亦不能究竟度生。住中道則不契理，安能成佛度生？上三皆屬生死故。

On the commentary's "Some take defilement to be the midstream" downward: it restates the divergent explanations to subsume their meanings. There are briefly three meanings: First, Master Sheng's explanation of the intent of the *Vimalakīrti [Sūtra]*: regarding "speaking from the cause in terms of drifting and drowning," the commentary harmonises and adopts it as the cause of saṃsāra, and thus it is identical with the intent of nirvāṇa. Second, "Some take the worthy and noble to be the midstream": this is Master Shen's explanation of the intent of the *Jingming [jing]*, harmonised and explained below in terms of reception. Third, "Some take the Middle Way to be the midstream": this is Master Zhao's intent, harmonised and explained below in terms of contemplation that none should be abided in; generally subsuming all these meanings, the intent lies in non-abiding. If one abides in defilement, one will not realize nirvāṇa, so how could one cross over sentient beings? If one abides in the noble nirvāṇa, there is no further progress, and one also cannot ultimately cross over sentient beings. If one abides in the Middle Way, one does not accord with principle; how could one achieve Buddhahood and cross over sentient beings? Because the above three all belong to saṃsāra.