大方廣佛華嚴經隨疏演義鈔 59.30

59.30

疏「雖假供等緣修以成真德」者，然第二義自有兩義：一約所顯性德、二約能顯緣修成德。如以知法性無慳貪故，隨順修行檀波羅蜜，今成檀德。剋實分別，則初一義可以喻火，對治行故；所顯喻金；成德如嚴具，今且融後二以喻於金，以德因真起，故同所顯，故云「後成嚴具亦不異金」。嚴具喻於後地，廣如前說。金例皆金。疏「既了於真」下，復融初義亦不異金。以初妄識為體，今真妄交徹故。妄由真生，真該妄末。真非妄外，即妄徹真源。若爾，則無能練所練，故云「寄相顯真故分能所」。

Regarding the Commentary's statement: "Although it relies on the conditional cultivation of offerings and so forth to accomplish true virtue": The second sense inherently contains two meanings: first, in terms of the virtue of the nature that is revealed; second, in terms of the virtue accomplished through conditional cultivation that is capable of revealing [it]. For example, by knowing that the dharmatā has no stinginess or greed, one accordingly cultivates the dānapāramitā, now accomplishing the virtue of giving. Distinguishing strictly, the first meaning can be compared to fire, because it is an antidotal practice; what is revealed is compared to gold; and accomplished virtue is like the ornaments. Now, fusing the latter two to serve as the simile for gold: because virtue arises based on the real, it is identical with what is revealed. Thus it says, "the ornaments subsequently accomplished are also not different from gold." The ornaments serve as a simile for the subsequent grounds, as extensively explained above. The cases of gold are uniformly gold. Regarding the Commentary's statement: "Once one has understood the real" and so forth: it again fuses the first meaning as also not being different from gold. Because the initial [aspect] takes deluded consciousness as its essence, now the real and the deluded completely interpenetrate. Delusion arises from the real, and the real encompasses the branches of delusion. The real is not outside of delusion; precisely delusion penetrates to the source of the real. If so, there is neither that which refines nor that which is refined. Thus it says: "Provisionally lodging in characteristics to reveal the real, therefore it divides into the agent and the object."