大方廣佛華嚴經隨疏演義鈔 57.14

57.14

疏「今初言三成就義」者，疏文二：先彰名意、後方釋文。前中四：初釋名、二辯位、三就文辯定、四解妨難。今初亦二：先釋名、後解妨。今初。若麁相分別，即聞思修慧為三。若細辯相，修慧有二，真修為第三，緣修屬第二。「前二不似正證」下，後解妨，兼釋通名。謂有問言：三種成就並非義大，何以第三獨揀義耶？答意可知。從「當分」下，重復通難。謂有難云：若皆是因，何名成就？釋云：當分說成，非對因說以為成就。以獲得釋成就者，《俱舍》云「得謂獲成就故」，即以此文便釋通名，名三成就。

Regarding the Commentary's statement, 'Now, first, stating the meaning of the three accomplishments': the Commentary text has two parts: first, revealing the purpose of the name; afterwards, explaining the text. Within the former, there are four: 1. Explaining the name; 2. Discerning the stages; 3. Discerning and determining with respect to the text; 4. Resolving objections. Now, the first also has two: first, explaining the name; second, resolving objections. Now, the first: if distinguished by coarse characteristics, it is the three prajñās of hearing, contemplation, and cultivation. If discerning characteristics in detail, the prajñā of cultivation is twofold: true cultivation is the third, and cultivation directed toward conditions belongs to the second. From 'The previous two do not resemble genuine realization' onward is the second part, resolving objections, while also explaining the common name. That is, someone asks: 'None of the three kinds of accomplishment are great in meaning; why is it that the third alone selects meaning?' The intended answer is clear. From 'In terms of their own respective divisions' onward, it again resolves an objection. That is, an objection states: 'If all are causes, how are they called accomplishments?' The explanation states: they are called accomplished in terms of their own respective divisions, not called accomplishments in contrast to causes. Explaining accomplishment by 'acquisition' (prāpti) is because the Abhidharmakośa states, 'Acquisition means gaining accomplishment'; thus, this text is used to explain the common name, terming them the three accomplishments.