大方廣佛華嚴經隨疏演義鈔 53.10

53.10

疏「四修成相對」者，引證。言「義說二大」者，即許說分齊中全意，謂「如來大仙道」等十二偈。分之為二：初七偈義大、後「慈悲及願力」下五偈說大。說大中有證智故云真；有加行後得，緣世法故，故云偽。真偽合修，義大中唯明證智，故云「捨偽契真」。又準下文，解脫月雙歎人法請中，此是菩薩最初所行，成就一切佛法故。論云「最初所行者，依阿含行故。成就一切佛法者，謂是證智。」釋曰：此明依修而證，亦修成相對。

Regarding the commentary’s “Fourth: the contrast between cultivation and attainment”: this cites evidence. The phrase “the meaning and the preaching are two great things” refers to the overall meaning in the section on the scope of what is permitted to be expounded, namely the twelve verses beginning with “The Great Sage’s path of the Tathāgatas”. They are divided into two: the first seven verses are the greatness of meaning, and the five verses below, beginning with “Kindness, compassion, and the power of vows”, are the greatness of preaching. Within the greatness of preaching, there is realized cognition, so it is called 'true'; and there are the preliminary and subsequently attained [cognitions], which contemplate worldly phenomena, so it is called 'provisional'. The true and the provisional are cultivated together; within the greatness of meaning, it only clarifies realized cognition; hence it says “relinquishing the provisional to accord with the true”. Furthermore, in accordance with the text below, in the section where Vimukticandra jointly praises the persons and the Dharma in his request, this is the initial practice of the bodhisattvas, because it accomplishes all buddhadharmas. The treatise says: “'The initial practice' means practicing in reliance on the teaching (āgama). 'Accomplishing all buddhadharmas' refers to realized cognition.” Exposition: this clarifies realizing in reliance on cultivation; thus it is also the contrast between cultivation and attainment.