大方廣佛華嚴經隨疏演義鈔 54.48

54.48

疏「六般若」下，先舉論、後「謂妙達」下疏釋。於中有二：初解大智。準龍樹云「智有二種：一小、二大」，小謂因分緣照之解，即妙達緣生；大謂果分滅觀智心，即疏引無分別。今取所引，故云「大智」。次「親如目」下，釋現前義。後「對後」下，釋有間字。若遠公意：二智皆有間，二智皆現前。疏「此或」下，疏釋論。於中三：初為三義釋，次第對論三節可知。第二「合唯」下，為一義釋，先標、後「然善」下別釋二字，文並可知。疏「此亦三義」下，疏釋第一義。釋報行純熟，曲有二義：一以變易果為報；二「依此」下，約行德釋。所有行德由前修起，故名報行。成就在今，故云純熟。即下經釋名中名為無功用地，先以成就故。二釋無相。三釋無間，即下經名為力持地，他不能動故，意明功用不動。二合一義中輪王喻者，七地菩薩煩惱及相已不動故，而非報行不動。梵王捨欲生於梵天，即功用不動故，證合唯一義。遠公意云：離功用相名為無相，空有雙現故曰無間，則無相無間俱非前地無相無間也。

In the commentary, “Sixth, prajñā...” first cites the treatise, and then from “meaning wondrous penetration...” onward the commentary explains it. In this there are two parts: First, explaining great cognition. According to Nāgārjuna, “Cognition has two kinds: first, small; second, great.” Small refers to the understanding of the causal division that illuminates conditions, which is wondrous penetration of conditioned arising; great refers to the mind of cognitive cessation-observation of the fruition division, which is the non-conceptual cited in the commentary. Here it adopts what was cited, so it says “great cognition.” Next, from “intimate as the eyes...” onward explains the meaning of direct presence (abhimukhī). Finally, from “contrasting with what follows...” onward explains the phrase “with interval.” In Master Yuan’s view, both cognitions have intervals, and both cognitions are directly present. In the commentary, “This may...” onward is the commentary explaining the treatise. In this there are three parts: First, it explains by three meanings, matching the three segments of the treatise in sequence, which can be understood. Second, from “combining into a single meaning...” onward, it explains as one meaning, first proposing it and then from “however, good...” onward explaining the two characters separately, the text of which can be readily understood. In the commentary, “This also has three meanings...” onward explains the first meaning: in explaining the fruition practice being thoroughly mature, there are two distinct meanings: first, taking the fruition of transformation as retribution; second, from “relying on this...” onward, explaining in terms of the virtue of practice: all virtues of practice arise from prior cultivation, so they are called fruition practice, and their completion is in the present, so it is said to be thoroughly mature. This is what the sūtra below in explaining names calls the stage of effortlessness, because it has been previously completed. Second is explaining marklessness. Third is explaining uninterruptedness, which the sūtra below calls the stage of empowered upholding, because others cannot move it, meaning that effort is immovable. In the second combination into one meaning, the analogy of the wheel-turning king: a bodhisattva of the seventh stage is already immovable with respect to afflictions and marks, but is not immovable in fruition practice. The Brahma king abandoning desire and being born in the Brahma heaven is precisely effort being immovable, which proves the combination into a single meaning. Master Yuan’s view was: being free from the mark of effort is called marklessness; emptiness and existence both appearing is called uninterruptedness; thus neither marklessness nor uninterruptedness here are those of the preceding stage.