大方廣佛華嚴經隨疏演義鈔 62.48

62.48

疏「大集般若」下，第二引證成立。於中有二：先正證修相、後明破倒。今初，引二經一論，明具二修。後引《無行》有如實修。而《智論》云「乃至不念身受心法」者，越於世諦，故云乃至。觀身空等，亦不取空，真如實也。

Regarding the commentary's "The Mahāsaṃnipāta and Prajñāpāramitā…" and so on, this is the second [point], citing proof to establish [the practice]. Within this there are two: first, directly proving the characteristics of cultivation; second, clarifying the crushing of inversions. Now, first, it cites two sūtras and one treatise to clarify that it possesses both kinds of cultivation. Later, it cites the Anābhogacaryā to show that there is cultivation in accordance with reality. And when the Upadeśa says "up to not being mindful of body, feeling, mind, and dharmas", it transcends the conventional truth; hence it says "up to". Contemplating the body as empty, etc., also without grasping at emptiness, is truly in accordance with reality.