大方廣佛華嚴經隨疏演義鈔 20.47

20.47

疏「示者同義」，別示知見之性以成涅槃。「悟者不知義」，別示知見之相以成菩提。言「不知唯一實事」者，經云「唯此一事實，餘二則非真。」一實事即是知見。上三皆果，斷德智德以總別故而成三句。入即因義。未知何可能證，故示與無量智業。無量智者，即果中一切智智體用。而言業者，是彼因也。所以要舉初地已上為因者，登地證如為涅槃因，能證地智為菩提因。故《十地論》釋經「究竟如虛空盡未來際」，云「即因善決定，究竟如虛空。即菩提因如，依空生色，色不盡故，盡未來際為涅槃因，常果無窮故。」二果即智性相也。又開者，即般若。故論云「除一切智智，更無餘事。」示即法身，悟即解脫。三德涅槃即是三句，入是三德之因。上有三意：一約佛性釋、二約菩提涅槃釋、三約三德涅槃釋。會之並同佛性有果、有果果，即菩提涅槃故，三德涅槃攝菩提故，亦佛性故。餘如前後釋。禪宗之解，如〈問明品〉。

Regarding the commentary's statements: “Displaying has the meaning of sameness,” specifically displaying the nature of knowledge and vision to accomplish nirvāṇa; “Awakening has the meaning of not knowing,” specifically displaying the characteristics of knowledge and vision to accomplish bodhi. As for the statement “not knowing that there is only one real thing,” the sūtra says: “Only this one matter is real; the other two are not true.” The one real thing is knowledge and vision. The above three are all the fruition: by way of the general and specific aspects of the virtue of severance and the virtue of cognition, they constitute three phrases. Entering has the meaning of the cause. Not knowing how one might be able to realize it, they are therefore displayed along with immeasurable cognitive activities. The ‘immeasurable cognition’ refers to the essence and function of the cognition of all cognitions in the fruition. But in speaking of ‘activity,’ this is their cause. The reason one must cite the first ground and above as the cause is that ascending the grounds and realizing tathatā is the cause of nirvāṇa, and the cognition of the grounds capable of realizing is the cause of bodhi. Therefore, the Daśabhūmika-śāstra, explaining the sūtra's phrase “Ultimate like empty space, exhausting the limits of the future,” states: “Namely, the cause is well determined, ultimate like empty space. This is the cause of bodhi: like form being produced based on space, because form is inexhaustible, exhausting the limits of the future is the cause of nirvāṇa, because the eternal fruition is without end.” The two fruitions are the nature and characteristics of cognition. Furthermore, opening is prajñā. Hence the treatise says: “Except for the cognition of all cognitions, there is no other matter.” Displaying is the dharmakāya; awakening is liberation. The three virtues of nirvāṇa are precisely these three phrases; entering is the cause of the three virtues. There are three intentions above: first, explaining in terms of Buddha-nature; second, explaining in terms of bodhi and nirvāṇa; third, explaining in terms of the three virtues of nirvāṇa. Reconciling them, they are all identical, because Buddha-nature has the fruit and the fruit of the fruit, which are bodhi and nirvāṇa, and because the three virtues of nirvāṇa subsume bodhi and are also Buddha-nature. The rest is as explained earlier and later. The interpretation of the Chan school is as in the “Inquiry into the Clear” chapter.