大方廣佛華嚴經隨疏演義鈔 56.34

56.34

疏「言相續」下，釋第二章。疏文分四：一總彰體相、二辯三時不同、三依論正釋、四結彈古義。今初，但就一智，自有二種三時。疏「就此三時」下，二辯三時不同。二種三時，前三時長，如下《大品》之文。發心為初，修行為中，將成佛為後。後三時為短，謂唯無間道。然無間之言通於諸位，今且取見道為初，金剛為後，各有三時。

On the commentary's "Speaking of continuity" and below: explaining the second chapter. The commentary's text is divided into four parts: 1. generally revealing the essence and characteristics; 2. analyzing the differences among the three periods; 3. properly explaining according to the treatise; 4. concluding by censuring ancient interpretations. In the first, simply with respect to a single cognition, there are naturally two kinds of three periods. On the commentary's "With regard to these three periods" and below: 2. analyzing the differences among the three periods. Of the two kinds of three periods, the former three periods are long, as in the text of the Pañcaviṃśatisāhasrikā below: generating the thought [of awakening] is the beginning, practicing is the middle, and being on the verge of becoming a Buddha is the end. The latter three periods are short, meaning exclusively the uninterrupted path. Yet the phrase "uninterrupted" applies generally to all stages; for now, we take the path of seeing as the beginning and the vajra[-like samādhi] as the end, each having three periods.