大方廣佛華嚴經隨疏演義鈔 73.48

73.48

疏「若不壞不住」下，釋經「住真如性恒不捨離」。不壞性相，故住真如，以真如即事而真故。由所無住，故住真如，以諸法本無住故。若心有住，則為非住，故《大品》云「若住一切法，不住般若波羅蜜。不住一切法，則住般若波羅蜜。」又云「若住一切法，不住一切法。若不住一切法，則住一切法。」故上經云「一切法無住，定處不可得，諸佛住於此，畢竟不動搖。」善知識云：無住住者則住真如。即其事也。

The commentary states: "If one neither destroys nor abides..." and so forth, explaining the sūtra's phrase "abiding in the nature of tathatā, never abandoning it." Because one does not destroy nature and characteristics, one abides in tathatā, for tathatā is none other than phenomena being true. Because there is nowhere to abide, one abides in tathatā, for all phenomena fundamentally have no abiding. If the mind has something in which it abides, that is non-abiding. Thus the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "If one abides in all dharmas, one does not abide in prajñāpāramitā. If one does not abide in all dharmas, one abides in prajñāpāramitā." It also states: "If one abides in all dharmas, one does not abide in all dharmas; if one does not abide in all dharmas, one abides in all dharmas." Thus the preceding sūtra text says: "All dharmas have no abiding, / A fixed location cannot be found; / All Buddhas abide in this, / Ultimately unmoving and unshaken." A spiritual friend stated: "The one whose abiding is non-abiding abides in tathatā." This is precisely that matter.