大方廣佛華嚴經隨疏演義鈔 6.34

6.34

疏「又般若離四句」下，第四縱奪破。先奪則拂迹入玄，理絕百非、言亡四句。若但以空為般若者，非真般若也。故經云「般若非有相、非無相、亦非有無相、亦非非有無相。」離一切諸相，何得存空？故《智論》云「諸佛說空法，為離於有見。若復見有空，諸佛所不化。」疏「般若不壞四句豈無妙有」者，此即縱也。縱其是空，亦須是有。空尚是四句，何況有耶？故《般若經》云「般若不壞色，不壞受想行識。」即不壞有也。餘文可知。故《智論》云「一切實、非實、亦實亦非實、非實非非實，是名諸佛法。」則四句皆實。又因緣所生法，即空即假即中，有遮有表，即下二句。是知失意則四句便成四謗，得旨則四句便成四德。下說正義，躡此而起。

Regarding the commentary's "Furthermore, prajñā is free from the four propositions..." onward, this is the fourth: a refutation through concession and elimination. First, through elimination, it wipes away traces to enter the profound: the principle transcends the hundred negations, and words cease before the four propositions. If one takes prajñā to be merely emptiness, that is not true prajñā. Thus the sūtra says: "Prajñā has no characteristic of existence, no characteristic of non-existence, neither the characteristics of existence and non-existence, nor the characteristics of neither existence nor non-existence." Being free from all characteristics, how could emptiness remain? Thus the Mahāprajñāpāramitopadeśa says: "The Buddhas expound the dharma of emptiness / In order to free [beings] from views of existence. / If one further holds a view of emptiness, / The Buddhas cannot convert them." As for the commentary's "If prajñā does not destroy the four propositions, how could it lack wondrous existence?", this is the concession. Even conceding that it is emptiness, it must also be existence. If emptiness is still subject to the four propositions, how much more so is existence? Thus the Prajñāpāramitā-sūtra says: "Prajñā does not destroy form, nor does it destroy sensation, perception, volition, or consciousness." That is, it does not destroy existence. The rest of the text is clear. Thus the Mahāprajñāpāramitopadeśa says: "All is real, unreal, / Both real and unreal, / Neither real nor unreal: / This is called the teaching of the Buddhas." Thus all four propositions are real. Moreover, phenomena born of causes and conditions are identical to emptiness, identical to conventional existence, and identical to the middle; they have both negation and affirmation, which are the latter two propositions. Thus we know that if one misses the intent, the four propositions immediately become the four slanders; but if one attains the purport, the four propositions immediately become the four virtues. The exposition of the correct doctrine below follows and arises from this.