大方廣佛華嚴經隨疏演義鈔 68.72

68.72

疏「準大品經未善巧前亦有其喻」者，經云「譬如有人不曉船法，乘船入海沒溺而死。菩薩亦爾，未得方便波羅蜜，入實際海則證實際。」次云「譬如有人善知船法，雖入大海而不沒溺。菩薩亦爾，得方便波羅蜜，雖入實際而不作證。」疏家不斷行中，雖言不染，而示有妻子，即空中方便慧。是觀於空不礙有故。雖然不燒，即有中殊勝行，涉有不迷於空故。唯此經文具斯二言。上下應有而不具者，皆用二句互相攝導，已具二故。如雖示生死得下而住涅槃，即有中殊勝行。下住涅槃得上示生死，即空中方便慧，故義已盡，但文不具耳。

Regarding the commentary's statement: "According to the Pañcaviṃśatisāhasrikā Prajñāpāramitā, there is also an analogy prior to [attaining] skillfulness": The sūtra states: "Just as there is a person who does not understand the rules of seafaring, who boards a ship and enters the ocean, only to drown and die; so too is the bodhisattva: having not yet attained the upāya-pāramitā, upon entering the ocean of the bhūtakoṭi, he realizes the bhūtakoṭi." Next it states: "Just as there is a person who well understands the rules of seafaring, who, though entering the great ocean, does not drown; so too is the bodhisattva: having attained the upāya-pāramitā, though entering the bhūtakoṭi, he does not realize it [as a finality]." In the commentator's [explanation of] "uninterrupted practice," though he speaks of being unstained, he manifests having a wife and children; this is skillful wisdom within emptiness, for observing emptiness does not obstruct existence. Though [the fire] does not burn, this is superior practice within existence, for engaging in existence without being deluded regarding emptiness. Only this sūtra text possesses both of these expressions. Where the preceding and following [passages] should have them but do not have both, both phrases are mutually integrated and guiding, because both are already provided for. For instance, though manifesting saṃsāra, obtaining the lower [phrase] "abiding in nirvāṇa" is superior practice within existence; the lower "abiding in nirvāṇa" obtaining the upper "manifesting saṃsāra" is skillful wisdom within emptiness. Thus the meaning is already complete, but the text simply does not fully state both.