大方廣佛華嚴經隨疏演義鈔 22.38

22.38

疏「第六般若」中，初釋名。二「此及」下，出體。以後五體同故，故《唯識》云「後五皆以擇法為體，說是根本後得智故。」意云：以根本智為第六體，後之四體皆後得故。此依勝說。若《對法》及《瑜伽》四十三，同以出世間加行正智後得為體。《唯識》下文亦云「十度皆通漏無漏故。」此依實義。三「亦有三種」下，辯相。總有三說：《唯識》依十度，唯取根本。《攝論》三智約六度說。《纓絡》三觀亦約十度，約兼正說，故有照空、照有、照中道。是以疏云「三觀之義至下當明」，謂〈十行〉當會。四「慧導萬行」下，釋文。謂萬行不得般若照體空寂，不成彼岸故。「因如有目」者，《智論》云「五度如盲人，般若如有眼。故能明見夷途、開道萬行，御心中道，至一切智城。」即其義也。

In the commentary on the "sixth, prajñā": first, explaining the name. Second, from "this and" onward identifies the essence. Because the subsequent five have the same essence, the Vijñaptimātratā states: "The subsequent five all take discernment of dharmas as their essence, being described as fundamental and subsequently attained cognitions." The meaning is that fundamental cognition is the essence of the sixth, and the essences of the subsequent four are all subsequently attained cognition. This is explained according to preeminence. If according to the Abhidharmasamuccaya and fascicle 43 of the Yogācārabhūmi, they together take supramundane preparatory, correct, and subsequently attained cognition as their essence. A later passage in the Vijñaptimātratā also states: "The ten pāramitās all extend to both contaminated and uncontaminated." This relies on the real meaning. Third, from "also has three kinds" onward discerns the characteristics. In total, there are three explanations: the Vijñaptimātratā relies on the ten pāramitās, taking solely the fundamental. The three cognitions of the Mahāyānasaṃgraha are explained in terms of the six pāramitās. The three contemplations of the Yingluo [jing] are also based on the ten pāramitās and explained in terms of primary and secondary, hence having contemplation of emptiness, contemplation of existence, and contemplation of the Middle Way. Therefore the commentary states, "The meaning of the three contemplations will be clarified below," meaning they will be harmonized in the chapter on the Ten Practices. Fourth, from "wisdom guiding the myriad practices" onward explains the text. That is, if the myriad practices do not obtain the prajñā that illuminates the empty and tranquil essence, they do not reach the other shore. "Causes are like having eyes": the Mahāprajñāpāramitā-śāstra states: "The five pāramitās are like blind people; prajñā is like having eyes. Hence it can clearly see the smooth path, open the way for the myriad practices, direct the mind along the Middle Way, and reach the city of omniscient knowledge." This is precisely its meaning.