大方廣佛華嚴經隨疏演義鈔 18.52

18.52

疏「以此四喻喻意業」下，喻其所喻。別喻三業，即為三段。古人唯將前喻喻於意業，後喻身語，普遍喻身，隨入喻語。今並喻三業，但引文證，居然可知。今初喻意業中，文分為二：初引經總釋、後隨相別明。今初。言「佛智廣大同虛空」者，通於二智四智。然下三句云「普遍一切眾生心，悉了世間諸妄想，不起種種異分別。」了世妄想即是量智，不起分別即是理智。而今但取廣大同空，則二四皆廣，故云總也。

Regarding the commentary's "Using these four analogies to illustrate the mental karma" and what follows: this applies the analogies to what is illustrated. Illustrating the three karmas separately constitutes three sections. Past masters solely took the former analogy to illustrate mental karma and the latter analogy to illustrate physical and verbal [karma]—"pervasive" illustrating the physical and "conforming entry" illustrating the verbal. Now both are applied to all three karmas; simply by citing the textual proof, it will naturally become clear.\nNow, within the first, illustrating mental karma, the text divides into two: first, citing the sūtra for a general explanation; second, clarifying individually in accordance with the aspects. As for the first: regarding the statement that "the Buddha's cognition is vast like empty space," this applies generally to the two cognitions and the four cognitions. However, the three lines below say: "Pervading all minds of sentient beings, / Fully understanding all worldly delusive thoughts, / Without giving rise to various disparate conceptual differentiations." Understanding worldly delusive thoughts is quantitative cognition; not giving rise to conceptual differentiation is fundamental cognition. Yet now, merely taking "vast like space," both the two and the four [cognitions] are vast; hence it is called "general."