大方廣佛華嚴經隨疏演義鈔 22.19

22.19

疏「安住菩薩種性」者，若依五性，則揀餘四性，唯取菩薩種性。今法性宗，約習以成性，非約本有，本有平等故。故《攝論》中但有六種最勝，無初安住。或云菩提心攝，則知唯約習所成者。然無性引頌，亦似證有安住種性。頌云「麟角喻無有，六波羅蜜多。唯我最勝尊，上品到彼岸。」此最勝尊義似初一。然依此釋，亦是習成，非約本有。五疏「謂要無相智」者，即三輪空也。故〈離世間品〉云「三輪清淨施，施者受者及以施物，正念觀察如虛空故。」疏「六迴向最勝」。問：既言迴向菩提，何異依止？釋曰：彼有道心，未必一切迴向菩提。此乃迴向。又依止者，即行前心。今迴向者，乃行後願。

Regarding the Commentary's 'Abiding in the bodhisattva lineage': if based on the five gotras, one excludes the other four lineages and takes solely the bodhisattva lineage. Now, according to the Dharmatā school, nature is formed through habituation, not by intrinsic possession, because intrinsic possession is impartial. Therefore, in the *Mahāyānasaṃgraha* there are only six superiorities, without the initial 'abiding.' Or, if it is said to be subsumed by bodhicitta, then one knows it is formed solely through habituation. However, Asabhāva's quotation of the verse also seems to verify the existence of the lineage of abiding. The verse states: 'The rhinoceros-horn analogy does not possess / The six pāramitās; / Only our Most Superior Lord / Reaches the other shore in the highest grade.' The meaning of this 'Most Superior Lord' resembles the first one. Yet according to this explanation, it is also formed through habituation, not intrinsic possession. In the fifth, the Commentary's 'Meaning it requires signless cognition' refers to the emptiness of the three wheels. Hence the 'Chapter on Transcending the World' states: 'Giving that is pure in the three wheels, because the giver, the receiver, and the given object are observed with right mindfulness as being like empty space.' In the Commentary, 'Sixth, superior dedication.' Question: 'Since it speaks of dedication to bodhi, how does it differ from reliance?' Explanation: 'A person with the mind of the path does not necessarily dedicate everything to bodhi; here, it is dedication. Furthermore, reliance is the intention prior to practice, whereas here dedication is the aspiration following practice.'