大方廣佛華嚴經隨疏演義鈔 10.32

10.32

疏「亦令究竟」下，會能所斷證，即離別中相即義也。然引《十地》斷惑經文，但初一句是斷惑相，三時無斷方說斷故；後之一句是般若相。今以般若亦為能斷故，因便引之。故論釋此句云「即是觀行相」。謂無分別智體絕名言，真智內發，不同聲聞依聲而悟故。既為真智，故可斷惑。疏「迴向品云無有智外如」者，亦證斷惑能所不二，義如前說。上所引經，皆至下本文自當曉了。

Regarding the Commentary's 'It also causes the ultimate...' and so on: it integrates the active and passive aspects of severance and realisation, which is the meaning of mutual identity within departure and distinction. However, when citing the Daśabhūmika text on severing afflictions, only the first line is the characteristic of severing afflictions, for only when there is no severance in the three times is it spoken of as severance; the latter line is the characteristic of prajñā. Now, because prajñā also serves as that which severs, it is cited in passing. Therefore the treatise explains this line as saying: 'This is the characteristic of the practice of contemplation.' This means that non-conceptual wisdom in its essence transcends words and speech, and true wisdom arises internally, unlike the śrāvakas who awaken relying on sound. Since it is true wisdom, it can sever afflictions. Regarding the Commentary's 'The "Pariṇāmanā Chapter" says that there is no reality outside of wisdom': this also proves that the active and passive aspects of severing afflictions are non-dual, with the meaning as explained before. The sūtras cited above will naturally become clear when reaching the root text below.