大方廣佛華嚴經隨疏演義鈔 54.30

54.30

疏「二不可見」者，牒經。「是真實善決定」者，論立名也。「非一切世間境故」者，是論釋義。「謂此真智」下，疏釋於論。由此句明行體離過。行成離妄，故曰真實。緣觀不覩，名非世間境。言「出世間故」者，轉釋非境。既是出世，世智安知？經云「不可見，斯乃契實」。反望情想虛妄，由來不有，故名為出，非有世間對之出也。「謂此真」下，疏釋可知。

Regarding the commentary's "Second: invisible": citing the sūtra. "It is the well-determined of the truly real": the Śāstra establishes the name. "Because it is not an object of any world": this is the Śāstra's explanation of the meaning. From "It means that this true cognition" downward, the commentary explains the Śāstra. From this phrase, it clarifies that the essence of practice is free from faults. When practice is accomplished and free from delusion, it is called "truly real." Conditioned contemplation does not see it, which is named "not an object of the world." As for "because it is supramundane," it further explains "not an object." Since it is supramundane, how could worldly cognition know it? The sūtra says, "Invisible, this tallies with reality." Reflecting back on sentimental conceptualizations as false, which have never existed from the beginning, it is named "transcendent"; it is not that there is a world against which one transcends. From "It means that this true [cognition]" downward, the commentary's explanation can be known.