大方廣佛華嚴經隨疏演義鈔 54.32

54.32

疏「論總釋」下，以論釋相。然論有二段：一總釋、二重料揀前段。疏中先舉論文；後「此中上句」下，疏釋論上句，即論云「大法界故」。下句即一切諸佛根本，以地智是諸佛根本，故如法界之廣大也。從「法界所以」下，別釋二句：先釋所如法界、後「今能如地智為」下，合上二義，法界為悟之根，今地智為菩提智根；法界為諸法性，今地智為佛本性。「況體合」下，釋成上義。地智所以得如法界者，由契合故合則一味，離於二取故無所如。智即是如，況復相契，如是方是真實如法界矣。

From the Commentary's words, "The treatise explains in general..." onward, it explains the characteristics by means of the treatise. Now the treatise has two sections: first, a general explanation; second, a re-examination of the preceding section. In the Commentary, it first cites the text of the treatise. Afterwards, from "Here, the upper phrase..." onward, the Commentary explains the treatise's upper phrase, namely where the treatise says "because of the great dharmadhātu." The lower phrase is "the root of all Buddhas," because ground-cognition is the root of all Buddhas and is therefore vast like the dharmadhātu. From "The reason why the dharmadhātu..." onward, it separately explains the two phrases: first it explains the dharmadhātu that is conformed to, and afterwards, from "Now the ground-cognition that can conform to it..." onward, it combines the above two meanings: the dharmadhātu is the root of awakening, while the present ground-cognition is the root of bodhi-cognition; the dharmadhātu is the nature of all dharmas, while the present ground-cognition is the original nature of the Buddha. From "How much more when its essence coalesces..." onward, it explains and establishes the above meaning. The reason why ground-cognition can be like the dharmadhātu is that through uniting with it, uniting is of one taste; and because it is free from the two graspings, there is nothing to be conformed to. Cognition is itself tathatā; how much more so when they coalesce with one another! Only in this way is it truly like the dharmadhātu.