大方廣佛華嚴經隨疏演義鈔 23.9

23.9

疏「若理若智」等者，若理，即第一釋。若智，即第二釋。「若開」，即雙明前二。「若合」者，第三釋。其第四釋，義通理智，亦兼開合。謂例《大品》云「諸法如，即是佛。」諸法如則無來無去，此則唯約理釋。二云心無動搖，智絕真妄，則約智說無有來去。三若以心無來去，方契如如體無來去，則通合說，故但判為離相釋耳，以離一切相名諸佛故。

Regarding the Commentary's statement "whether as principle or as cognition" and so forth: "as principle" is the first explanation. "As cognition" is the second explanation. "If unfolding" refers to jointly clarifying the preceding two. "If combining" is the third explanation. Its fourth explanation applies in meaning to both principle and cognition, and also encompasses both unfolding and combining. That is, by analogy with the *Pañcaviṃśatisāhasrikā*, which says, "The suchness of all dharmas is precisely the Buddha." If all dharmas are suchness, then there is neither coming nor going; this is an explanation solely in terms of principle. Second, stating that the mind is unshakeable and cognition transcends the real and the false is an explanation in terms of cognition having neither coming nor going. Third, if it is because the mind has neither coming nor going that it only then accords with the essence of Suchness having neither coming nor going, then this is explained by combining them; therefore it is simply determined as an explanation based on relinquishing marks, because being free from all marks is called the Buddhas.