大方廣佛華嚴經隨疏演義鈔 47.17

47.17

疏「此是地前有三盡」下，通妨可知。從「又前加」下，亦辨三賢，望於十地事須差別，不可全同也。疏「然此十句大同地經」者，比前諸段彼不全同，今為大同。既唯一句前却，故得全引。彼釋所以此多同者，以有智辨令其有說，則得大同；前就所說，故小異耳。此中十句須觀下十地經，疏不可具引，隨要略引。言「三種同智」者，即自相、共相及不二相。自相者，色心等殊。同相者，同無常無我等。不二相者，即一實理也。疏「或六七前却」者，六即不畏辨才，以經云「不思議善觀察三昧」，同彼如來無所畏故。七是教出辨才，以不可沮壞一切善根是教出故，大同《地經》成道自在故。疏「六種正見」者，一真實智正見、二行正見、三教正見、四離二邊正見、五不思議正見、六根欲正見。

From the Commentary's "This refers to the three exhaustions prior to the grounds..." downward, the resolution of objections can be understood. From "Furthermore, the previous empowerment..." downward, it also discerns the three stages of the worthy, which must be differentiated when viewed against the ten grounds and cannot be completely identical. Regarding the Commentary's "However, these ten phrases are largely identical with the Daśabhūmika-sūtra": compared to the previous sections where they were not entirely identical, here they are largely identical. Since only a single phrase is transposed, they can be cited in full. As for its explanation of why this has so much in common: because of possessing wisdom and eloquence that enable one to preach, they can be largely identical; the previous [sections] pertained to what was preached, and hence there was slight difference. Among these ten phrases, one must examine the Daśabhūmika-sūtra below; the Commentary cannot cite them in full, but cites them in brief according to what is essential. Regarding "three kinds of identical cognition": these are specific characteristics, common characteristics, and non-dual characteristics. Specific characteristics are the distinctions of form, mind, and so forth. Common characteristics are the commonality of impermanence, non-self, and so forth. Non-dual characteristics are the single true principle. Regarding the Commentary's "Or, the sixth and seventh are transposed": the sixth is fearless eloquence, because the sūtra says, "inconceivable samādhi of skillful observation," which is identical to the Tathāgata's fearlessness. The seventh is the eloquence of instructional emergence, because not undermining all roots of goodness is instructional emergence, which is largely identical with sovereignty in attaining the path in the Daśabhūmika-sūtra. Regarding the Commentary's "six kinds of right view": 1. right view of true wisdom; 2. right view of practice; 3. right view of teaching; 4. right view of departure from the two extremes; 5. right view of the inconceivable; and 6. right view of faculties and desires.