大方廣佛華嚴經隨疏演義鈔 47.34

47.34

疏「亦同淨名布施迴向」等者，即無盡意菩薩章，即是迴向一切智性。下經云「如是持戒忍辱精進禪定智慧，迴向一切智為二智慧性，即是迴向一切智性。於其中入一相者，是為入不二法門。」釋曰：但知初度，餘例可知，故不廣引。次疏云「斯為不二」者，結彼經文以釋今經。謂以今經不離，是彼一性，故不二。以今經非即，重遣不二，則如文殊離諸問答乃至為真不二。疏「文影略」者，亦合云業非一切智，然不離一切智而別有業，故云「理應因果各有非即非離之義」。疏「餘略不頌」，即不頌受惱救護、二逈拔護救也。

Regarding the Commentary's statement, "It is also like the Vimalakīrtinirdeśa where generosity is dedicated…": this refers to the section on Akṣayamati Bodhisattva, which concerns dedicating toward the nature of sarvajñatā. The subsequent text of that sūtra states: "In this way, morality, forbearance, diligence, meditation, and wisdom—dedicating toward sarvajñatā is two natures of wisdom, which is dedicating toward the nature of sarvajñatā. Entering into the single characteristic therein is called entering the non-dual Dharma-door." The Explication states: knowing the first pāramitā, the rest follow by analogy, so they are not quoted at length. Next, the Commentary says, "This constitutes non-duality": it concludes that sūtra's passage to explain the present sūtra. That is to say, because in the present sūtra there is no departure, this is that single nature, and thus non-dual; because in the present sūtra it is not identical, non-duality is further dismissed—then it is like Mañjuśrī's departure from all questioning and answering, culminating in true non-duality. Regarding the Commentary's statement, "The text elliptical and mutually implicative": it also ought to state that karma is not sarvajñatā, yet without departing from sarvajñatā is there karma separately; hence it says, "Principle dictates that cause and effect each have the meaning of being neither identical nor separate." Regarding the Commentary's statement, "The rest are omitted and not versified": that is, suffering affliction and rescuing and protecting, and the second, rescuing and protecting through lofty deliverance, are not versified.