大方廣佛華嚴經隨疏演義鈔 62.49

62.49

疏「然有二意」下，第二破倒。於中有三：初正立理、二廣引成證、三結成正義。今初，二意：通前經論，但以法性唯破四倒，多約性相雙修而說；後意法空寂寥，唯約真實說。故《中論》云「諸佛或說我，或說於非我。諸法實相中，無我無非我。」亦應云：諸佛或說常，或說於無常。諸法實相中，無常無無常。樂淨亦爾。

Regarding the commentary's "However, there are two intentions…" and so on, this is the second [point], crushing inversions. Within this there are three: first, directly establishing the principle; second, extensively citing proofs; third, concluding with the correct doctrine. Now, first, the two intentions: Comprehensively embracing the preceding sūtras and treatises, the view that dharmatā solely crushes the four inversions is mostly spoken in terms of cultivating both nature and characteristics; the latter intention, that dharma-emptiness is tranquil and void, is spoken solely in terms of ultimate reality. Therefore, the Madhyamakaśāstra says: "The Buddhas have sometimes spoken of a self, / and sometimes spoken of non-self; / within the true characteristic of all dharmas, / there is neither self nor non-self." One should also say: The Buddhas have sometimes spoken of permanence, / and sometimes spoken of impermanence; / within the true characteristic of all dharmas, / there is neither impermanence nor non-impermanence. Pleasure and purity are also like this.