大方廣佛華嚴經隨疏演義鈔 16.60

16.60

疏「心體即大」下，後正約觀心以釋。謂心體離念，離念相者等虛空界，豈非大耶？「心之本智即方廣」者，上大是即智之寂；方廣乃即寂之智，故云寂照。運無涯之照即心。體相用三融為所觀也。「觀心起行即華嚴」者，觀體照而即寂，止也。觀用寂而常照，觀也。一心六度萬行，皆起覺心性相。「即是佛」者，一念相應覺也。故經云「佛心豈有他？正覺覺世間。」覺性無覺，即根本智。覺相歷然，即後得智。此二不二，是無障礙智。

In the Commentary, from 'the essence of the mind is great' downward, it directly explains next by reference to contemplating the mind. This means that the essence of the mind is detached from thought; that which is detached from the characteristic of thought equals the realm of empty space—how could it not be 'great'? 'The fundamental cognition of the mind is vaipulya': the 'great' above is the quiescence that is identical to cognition; 'vaipulya' is the cognition that is identical to quiescence; hence it is called quiescence and illumination. Mobilizing illumination without boundary is the mind. The three of essence, characteristic, and function blend into the object of contemplation. 'Contemplating the mind to arouse practice is avataṃsaka': contemplating essence as illuminating yet immediately quiescent is calm (śamatha); contemplating function as quiescent yet constantly illuminating is insight (vipaśyanā). The myriad practices of the one mind and six pāramitās all arouse the nature and characteristics of the awakened mind. 'Is the Buddha': a single thought-moment of concordant awakening. Thus the sūtra says, 'How could the Buddha-mind be anything else? It is right awakening awakening to the world.' That the nature of awakening is free of awakening is fundamental cognition. That the characteristics of awakening are distinct and apparent is subsequent cognition. These two are non-dual; this is unobstructed cognition.