大方廣佛華嚴經隨疏演義鈔 51.17

51.17

疏「金剛焰」下，文中二：一正釋金剛發焰。金剛如燈，發焰如教，故雙了事理。「及能所」者，照境為所，亦兼照於能觀智也。「即已知根」者，通照事理，如修道中故。二「故離世間」下，引證，雙證前二根。初證界根知法性故；二「又云金剛光焰根」，即證前焰根雙照之義。先舉經，後「佛境有二」下，釋同一所知中已通事理。「二分齊境」，有能觀智故。前釋云焰通事理及能所故。後二具知根，三無漏根具矣。然心名根，清淨心王於無分別智有所依增上義，故二智名根，即於後後道涅槃得增上故，如前論釋。大小乘說六八等殊，三得成根義類相似，故得引於《俱舍》文證，人常了故。

Regarding the commentary's phrase below "vajra flame": within the text there are two parts: first, a direct explanation of the vajra emitting flames. The vajra is like a lamp, and emitting flames is like the teachings; thus it comprehensively understands both phenomena and principle. As for "and the subject and object," illuminating the cognitive object is the object, while it also encompasses illumination of the cognitive wisdom that acts as subject. "That is, the faculty of what has already been known": it comprehensively illuminates phenomena and principle, as in the path of cultivation. Second, below "Therefore, [the chapter on] 'Leaving the World' states": it adduces citations to corroborate both of the preceding two faculties. First, it corroborates that the faculty of the realm knows the dharma-nature; second, "And it also says 'the faculty of the vajra light and flame'" corroborates the previous meaning of the flame-faculty doubly illuminating. It first cites the sūtra, and then, below "the Buddha's realm has two," explains that within the identical single known object, phenomena and principle are already encompassed. "The realm of the two limits" exists because there is cognitive wisdom as subject. As the previous commentary explained: the flame encompasses phenomena and principle as well as subject and object. The subsequent two are the faculty of having fully known, whereby the three untainted faculties are complete. However, the mind is called a faculty because the pure king of mind has the sense of being an augmenting condition on which non-conceptual wisdom depends; thus the two wisdoms are called faculties because they attain an augmenting influence toward the successive subsequent paths and nirvāṇa, as explained in the preceding treatise. Although the Mahāyāna and Hīnayāna speak differently of six, eight, and so forth, their attaining the status of faculties is similar in meaning and category, so it was appropriate to cite the text of the Abhidharmakośa for corroboration, as people are commonly familiar with it.