大方廣佛華嚴經隨疏演義鈔 27.29

27.29

疏「三者三德開顯前後圓融」者，即別教一乘圓融義也。不同餘義。言三德開者，即〈發心功德品〉，初發心時得如來一身無量身，則法身開顯得究竟智慧，得一切智慧光明則般若開顯，不於諸法少有所得，即以心離妄取寂照雙流故、解脫開顯故。此心中無德不攝，因該果海並在初心，從初發心時便成正覺，即〈梵行品〉文。言初後圓融者，以初是即後之初，後是即初之後。以緣起法離初無後、離後無初，故舉初攝後。若約法性融通，一切因果不離心性，契同心性無德不收。以一切法隨所依性，皆於初心頓圓滿故。故〈梵行品〉云「若諸菩薩能與如是觀行相應，於諸法中不生二解，一切佛法疾得現前。初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身不由他悟。」如玄文已明，下當更說。

Regarding the Commentary's “Third, the three virtues are disclosed and manifest, and beginning and end are completely interfused”: this is the interfused meaning of the One Vehicle of the Distinct Teaching, unlike other meanings. Speaking of the opening of the three virtues, it refers to the "Chapter on the Merits of the Initial Generation of the Mind": at the time of initial generation of the mind, one attains the Tathāgata's single body and immeasurable bodies, which is the disclosure and manifestation of the dharmakāya; one attains ultimate wisdom and attains the radiance of all wisdoms, which is the disclosure and manifestation of prajñā; and by having not the slightest acquisition regarding any dharmas, precisely because the mind is detached from false grasping and quiescence and illumination flow together, vimukti is disclosed and manifested. Within this mind, there is no virtue that is not subsumed; the causes encompass the ocean of results, all residing within the initial mind: from the time of the initial generation of the mind, one straightaway realizes right awakening—this is the text of the "Chapter on Pure Conduct." Speaking of the interfusion of beginning and end: this is because the beginning is the beginning that is identical to the end, and the end is the end that is identical to the beginning. Because according to conditioned arising, apart from the beginning there is no end, and apart from the end there is no beginning, therefore bringing up the beginning subsumes the end. If understood according to the interfusion of dharmatā, all causes and effects do not depart from the nature of the mind; according with and unifying with the nature of the mind, there is no virtue that is not gathered in. This is because all dharmas, following the nature upon which they rely, are all suddenly perfected within the initial mind. Therefore the "Chapter on Pure Conduct" says: “If bodhisattvas can correspond with such contemplation and practice, not giving rise to dualistic understandings regarding dharmas, all Buddha-dharmas will swiftly manifest before them. At the time of initial generation of the mind, they immediately attain anuttarasamyaksaṃbodhi, knowing that all dharmas are identical to the mind's own nature, and accomplishing the wisdom-body not through another's awakening.” As has already been made clear in the profound text, it will be further discussed below.