大方廣佛華嚴經隨疏演義鈔 57.17

57.17

疏「若爾上三漸次」下，第四解妨。於中三：初躡跡為問；二「彼從所表」下，正為會通；三「故上論云」下，引論證成，在文易了。然此解妨，即是遠公對前辯異同。其問意云：此三成就，何異三漸次？釋云：初因成就，非三漸次因。二其因漸成就，是三漸次體，即前三中觀漸次也，皆是聞思修故。三其教說修成就，所有觀修是前三中證漸次，此說證智為觀修故。其滿足修，是前三中修行漸次，漸說彼中真修所有教行為滿足故。今之疏意並不用此，其因成就及因漸成就皆觀漸次，以通諸地皆悉有三因成就，即是地加行故。三種成就，望於後地皆是加行，望於前地即是後得故。滿足觀修亦後得攝，其證漸次但是深義，前七偈明為不可說故，此說分無證漸次故。今對前以通妨難。然其此義不合傍敘，恐後人不知疏意，故對辯之。

Regarding the Commentary's statement, 'If so, then the above three gradations': this is the fourth part, resolving objections. Within this, there are three: 1. Pacing through the traces to pose a question; 2. From 'Those, in terms of what they signify' onward, directly harmonizing and reconciling; 3. From 'Therefore the above treatise states' onward, citing the treatise to corroborate and establish it, which is easy to understand in the text. However, this resolving of objections is Master Huiyuan distinguishing similarities and differences against what preceded. The intent of his question states: 'How do these three accomplishments differ from the three gradations?' The explanation states: 1. Causal accomplishment is not the cause of the three gradations; 2. The gradual accomplishment of causes is the essence of the three gradations, namely the gradation of contemplation among the previous three, because they are all hearing, contemplation, and cultivation; 3. As for the accomplishment of the cultivation of taught doctrine, all cultivation of contemplation in it is the gradation of realization among the previous three, because this explains realization-cognition as the cultivation of contemplation. Its cultivation of fulfillment is the gradation of practice among the previous three, because the gradual explanation of all taught practices belonging to true cultivation therein is fulfillment. The present Commentary's intention does not use this at all: both causal accomplishment and gradual accomplishment of causes are the gradation of contemplation, because throughout all grounds there are always three causal accomplishments, which are the preparations (prayoga) of the grounds. With respect to later grounds, the three kinds of accomplishment are all preparations; with respect to earlier grounds, they are post-attainment (pṛṣṭhalabdha). Cultivation of contemplation of fulfillment is also subsumed under post-attainment; the gradation of realization is exclusively the profound meaning, and because the previous seven verses clarified that it cannot be preached, this explanatory section has no gradation of realization. Now, this is contrasted with the preceding to resolve the objection. However, this meaning should not be narrated peripherally, but out of fear that later people would not understand the Commentary's intention, it is analyzed in contrast.