大方廣佛華嚴經隨疏演義鈔 52.69

52.69

疏「二說能證」下，即釋經光明字。先舉論，可知；從「此謂」下，疏釋論。於中二：初正釋，可知；後「地法雖多」下，結成。於中又二：先結成論意，謂地法無量門，不出能所二智，故將此二以釋光明為至當也。疏「見智雖廣」下，結成於疏，謂見智二字雖有多釋，此釋正順論意，故云正宜。「解深密」下，證成此釋。要當緣總法者，萬法雖異，一智以貫，故云總法。隨事相差，名為別法。故與疏釋，義理合也。言「見智雖廣」者，略示一二。《般若論》「見即是智，揀於比智，故云見也；揀於眼見，故云智也。」又遠公云：「俱是一智，隨義立名，見智是解、得證是行。解有始終，見始、智終。推求名見，決斷稱智。行有始終，得始、證終。法顯在心，名之為得。心冥合如，說以為證。」上之二解雖各有理，不如前解契合論文，故云正宜，以其二義遍攝諸法故。三結，可知。

In the commentary, under 'Second, explaining that which can realize,' [the text] explains the word 'radiance' (guāngmíng) in the sūtra. First, citing the treatise, which is evident; from 'this means' onward, the commentary explains the treatise. Within this, there are two: first, directly explaining, which is evident; later, from 'although the dharmas of the bhūmis are many' onward, drawing the conclusion. Within this, there are again two: first, concluding upon the treatise's meaning, which states that although the dharmas of the bhūmis have immeasurable approaches, they do not go beyond the two cognitions of that which apprehends and that which is apprehended; therefore taking these two to explain 'radiance' is most appropriate. In the commentary, from 'although seeing and cognition are broad' onward, it concludes upon the commentary, stating that although the two words 'seeing' and 'cognition' have many explanations, this explanation directly accords with the intention of the treatise, and so it says 'most suitable.' From 'Saṃdhinirmocana' onward, it confirms and substantiates this explanation. As for 'necessarily taking the comprehensive dharma as cognitive object,' although the myriad dharmas differ, a single cognition runs through them; hence it is called the 'comprehensive dharma.' Differentiating according to particular phenomena is called 'distinct dharmas.' Therefore, it is in accord with the principle of the commentary's explanation. As for the statement 'although seeing and cognition are broad,' it briefly indicates one or two. The Prajñā-śāstra states: 'Seeing is itself cognition; it is distinguished from inferential cognition, and is therefore called "seeing"; it is distinguished from ocular seeing, and is therefore called "cognition."' Master Huiyuan also says: 'Both are a single cognition, given names according to their meanings: seeing and cognition are understanding, whereas obtaining and realizing are practice. Understanding has a beginning and an end: seeing is the beginning, cognition is the end; searching out is called seeing, decisive determination is called cognition. Practice has a beginning and an end: obtaining is the beginning, realizing is the end. When the dharma becomes apparent in the mind, it is called obtaining; when the mind covertly accords with tathatā, it is spoken of as realizing.' Although the two explanations above each have their rationale, they are not as in accord with the text of the treatise as the previous explanation; hence it is called 'most suitable,' because its two meanings universally subsume all dharmas. The third, concluding, is evident.