大方廣佛華嚴經隨疏演義鈔 57.2

57.2

疏「上猶通實教」下，第三結示圓融，如常可了。於中二：先正結圓融、後「若具顯」下指廣從略。廣如五教義分齊中，即是別章，上已略辯。謂結彈同毘曇、《成實》，即小乘斷結義。引《唯識》文及具三時，即初教義。正約性相無礙，即實教義。第五結成圓融中，正顯圓教義。於無斷無不斷中兼頓教義，謂若無斷者，一切契理故；無不斷者，一斷一切斷故，即圓教義。若云尚無有斷，何有無斷？性本寂寥言亡慮絕說為斷者，即頓教義。

The Commentary states from "The above still applies generally to the actual teaching" onwards: third, concluding by demonstrating the perfect interpenetration, which can be understood as usual. Herein there are two parts: first, directly concluding with the perfect interpenetration; next, from "If fully demonstrated" onwards, pointing from the extensive to the concise. The extensive is as in the distinctions of the five teachings, which is a separate chapter and was already briefly analyzed above. That is, concluding with the criticism [of Huiyuan] as identical to the Abhidharma and the *Satyasiddhi* represents the Hīnayāna meaning of eradicating fetters. Quoting the text of *Vijñaptimātratā* and [the doctrine of] possessing the three times represents the meaning of the initial teaching. Properly speaking in terms of the unobstructed nature and characteristics represents the meaning of the actual teaching. In the fifth, concluding with the perfect interpenetration, it properly reveals the meaning of the perfect teaching. Within "neither eradication nor non-eradication" it also includes the meaning of the sudden teaching. That is, if there is no eradication, it is because all conforms to the principle; if there is nothing not eradicated, it is because when one is eradicated, all are eradicated—this is the meaning of the perfect teaching. If one says there is not even eradication, how could there be non-eradication?—its nature is originally serene and empty, where speech ceases and thought is severed; speaking of this as eradication is the meaning of the sudden teaching.