大方廣佛華嚴經隨疏演義鈔 28.20

28.20

疏「又成菩薩具悲智也」下，第二悲智雙流釋。於中三：初一總句，菩薩即悲智也。二「具此悲智」下一句，明雙流所為。三「佛種不斷有何相耶」下八句，皆釋不斷之相。於中四：初三正釋不斷，謂成就三德是不斷相。二「云何救護」下，覆成上義，如次三句。三「智成何益」下，顯三德益。經但二句，含於三義：初明智德益；後「惑除何益」下，以滅愛著處句雙成二益，若著諸法正智不生、若著於空不能悲救，今空有無滯，故能滅惑，成智起悲，不斷佛種。四「所陳」下，結屬本意。

Regarding the commentary's: "Furthermore, accomplishing bodhisattvas who possess compassion and wisdom..." and below: This is the second explanation, of compassion and wisdom flowing together. Within it, there are three parts: 1. the first general clause: a bodhisattva is compassion and wisdom; 2. the next clause, from "possessing this compassion and wisdom" and below, clarifies the purpose of their flowing together; 3. the eight clauses, from "The lineage of the Buddha being uninterrupted—what are its characteristics?" and below, all explain the characteristics of non-interruption. Within this, there are four: first, three clauses directly explain non-interruption, meaning that accomplishing the three virtues is the characteristic of non-interruption; second, from "How does one rescue and protect..." and below, it reconfirms the above meaning, in the next three clauses respectively; third, from "What is the benefit of perfecting wisdom?" and below, it reveals the benefits of the three virtues. The sūtra has only two clauses, which contain three meanings: first, it clarifies the benefit of the virtue of wisdom; then, from "What is the benefit of eliminating delusion?" and below, by the clause "extinguishing attachment," it jointly establishes the two benefits—if one is attached to phenomena, correct wisdom does not arise; if attached to emptiness, one cannot rescue with compassion; now, being unobstructed in emptiness and existence, one can eliminate delusion, perfect wisdom, and arouse compassion, not interrupting the Buddha lineage; fourth, from "that which is set forth" and below, it concludes by assigning it to the primary intention.