大方廣佛華嚴經隨疏演義鈔 24.63

24.63

疏「後攝受」下，即釋普能包納十方法界。「終歸此」者，約事法界。法界體性，約理法界。疏「四有二句」，前句即三世諸佛智光明海皆從此生。言「不體此理非佛智故」，體謂體達，若能證入藏身之性，即名佛智正用。《起信》始覺同本，名究竟覺。故生公立體，理成照義，云「理不待照而自了，智必資理而成照。故知理無廢興，弘之由人。智雖人用，不在人出矣。故人有照分、功由理發，失理則失照，故要見此理方成佛耳。」

In the commentary, from 'Later, embracing' down, this explains universally being able to contain the dharmadhātu of the ten directions. 'Ultimately returning to this' refers to the phenomenal dharmadhātu. The essence of the dharmadhātu refers to the principle dharmadhātu. In the commentary, 'The fourth has two lines': the preceding line is that the ocean of the light of wisdom of the buddhas of the three periods is produced entirely from this. The words 'Without realizing this principle, it is not buddha wisdom'—'realizing' means experiencing and penetrating; if one can realize and enter the nature of the storehouse body, it is called the direct functioning of buddha wisdom. In the Awakening of Faith, initial awakening being identical to the original is called ultimate awakening. Therefore Master Sengsheng established the essence, with principle constituting the meaning of illumination, saying: 'Principle does not depend on illumination to be self-evident, but wisdom must rely on principle to accomplish illumination. Thus we know that principle neither declines nor prospers, its propagation depending on man. Although wisdom is used by man, it does not issue from man. Therefore, that man has a share in illumination is because its efficacy is issued from principle; losing principle, one loses illumination; hence one must see this principle in order to become a buddha.'