大方廣佛華嚴經隨疏演義鈔 30.49

30.49

疏「兼方便等」者，勸物涉有，故是方便。勸生發心，即是大願。眾生無邊誓願度，佛道無上誓願成，故即修習力為智決斷。言「佛果朝夕」者，此有二意：一明果速，匪朝即夕故。一念相應，功圓曠劫。此為正意，結云速成。二朝夕是海。《文選》云「挹朝夕之池者，無以測其淺深。」謂此是佛果大海，以深廣故，與此相應亦得速成，於一切法都無所求。即《淨名經》身子念座，因有此耳。

Regarding the commentary's phrase “Accompanied by upāya and so forth”: encouraging beings to engage with existence is upāya. Encouraging beings to give rise to the mind [of awakening] is the great vow. The vows “sentient beings are boundless, I vow to deliver them” and “the Buddha way is supreme, I vow to attain it” mean that the power of cultivation becomes the decisiveness of wisdom. Regarding the phrase “The fruit of Buddhahood [is attained] morning or evening”: this has two meanings. First, it clarifies that the fruit is swift, being attained in no more than a morning or an evening. Conforming in a single thought-moment, the merit is perfected across vast kalpas. This is the primary meaning, concluding with “swiftly attained.” Second, “morning and evening” refers to the ocean. The Wenxuan states: “One who draws water from the morning-and-evening pool cannot fathom its shallowness or depth.” This means that this is the great ocean of the fruit of Buddhahood; because it is deep and vast, conforming to it also brings swift attainment, with nothing whatsoever sought among all dharmas. This is just like Śāriputra thinking of a seat in the Vimalakīrtinirdeśa, which gave rise to this.