大方廣佛華嚴經隨疏演義鈔 37.32

37.32

第六菩薩。疏「智離所知心脫煩惱」等者，下半初句，明離二障。言離垢者，離所知障，是慧解脫，故言智離所知。言心解脫者，是離煩惱障，是心解脫，故云心脫煩惱。解脫之義，通二解脫。言「兼二利」者，即第四句，自度能度彼。以自度二障，亦令他人脫二障故，則俱度苦海也。疏「二障難除」下，總舉下半釋成初句。二障難除，則難斷能斷；眾生難度，今難度能度，為自強不息，是希有勇健義也。然「自強不息」，即《周易．乾卦大象》。象曰「天行健，君子以自強不息。」謂乾者剛健之象，君子當法天剛健，故自強進德不休息也。今借用之，明佛勇猛，自勵策修練磨其心，得成正覺，為勇健耳。疏「如大菩薩見」者，大菩薩即於無量劫積智之者。

Regarding the sixth bodhisattva: as for the commentary's phrase “cognition is separated from the knowable, and the mind is released from defilements,” and so forth, the first line of the latter half explains separation from the two obscurations. Speaking of “separating from defilement” refers to separation from the obscuration of the knowable, which is liberation through wisdom; hence it says “cognition is separated from the knowable.” Speaking of “liberation of mind” refers to separation from the obscuration of defilements, which is liberation of mind; hence it says “the mind is released from defilements.” The meaning of liberation applies to both liberations. Speaking of “combining the two benefits” refers to the fourth line, “being oneself liberated and able to liberate others.” Because one liberates oneself from the two obscurations and also causes others to be freed from the two obscurations, both cross the ocean of suffering together. From the commentary's phrase “the two obscurations are hard to eliminate” onward, it generally adduces the latter half to explain and complete the first line. If the two obscurations are difficult to eliminate, then what is difficult to sever can indeed be severed; if sentient beings are difficult to deliver, now what is difficult to deliver can indeed be delivered, acting with unceasing self-strengthening—this is the meaning of being extraordinarily brave and robust. Now, “unceasing self-strengthening” comes from the Great Image of the Qian Hexagram in the Zhouyi. The Image says: “Heaven's movement is robust; the noble person accordingly strengthens himself without ceasing.” This means that Qian is the image of unyielding robustness, and the noble person should model himself on heaven's unyielding robustness, thereby strengthening himself and advancing in virtue without rest. Here this is borrowed to clarify the Buddha's courage and vigor, urging himself on to cultivate and temper his mind to attain right awakening, which constitutes being brave and robust. As for the commentary's phrase “as seen by great bodhisattvas,” great bodhisattvas are those who have accumulated wisdom over immeasurable kalpas.