大方廣佛華嚴經隨疏演義鈔 63.66

63.66

疏「後句雖起諸行不退失前平等淨心」者，即經「隨順真如」。論云「隨順如道行者，彼平等中深淨心不退轉現成就故，隨彼平等清淨法住。」釋曰：不退轉心即此隨如。末句意云：既以前句治於深心，取淨相竟。今以不取深淨之心隨至不退轉行，常於平等中住，為順如道，故疏云「雖起諸行不退失前平等深淨之心」。次論結云「菩薩如是深心安住，名為隨順如道。」故疏云「則能隨順真如」，正是取此論文也。言「平等即如」者，會論就經。經云「隨如」，論取「平等」，云何是同？故云「平等即如」，如前已釋。問：論云「深心安住」，何異前隨彼平等清淨法住？答：前唯住平等，故疏云「不失平等」。今言深心，則行順如，為深心住。

Regarding the commentary's statement that "in the subsequent line, although giving rise to all practices, they do not fall back from the previous equal and pure mind," this refers to the sūtra's "according with tathatā." The treatise states: "Regarding practitioners who accord with the path of tathatā, because their deeply pure mind within that equality does not retrogress and is presently accomplished, they abide in accordance with that equal and pure dharma." Explanation: The non-retrogressing mind is precisely this according with tathatā. The meaning of the final line is: having already used the previous line to counter the deep mind that grasped pure characteristics, now, through the mind that does not grasp deep purity, one accords with and reaches non-retrogressing practice, constantly abiding in equality. To accord with the path of tathatā, the commentary therefore says: "Although giving rise to all practices, they do not fall back from the previous equal and deeply pure mind." Next, the treatise concludes: "When a bodhisattva abides in the deep mind in this manner, it is termed according with the path of tathatā." Therefore, when the commentary states "they are then able to accord with tathatā," it is precisely adopting this text of the treatise. As for the statement that "equality is precisely tathatā," this reconciles the treatise with the sūtra. The sūtra says "according with tathatā," while the treatise adopts "equality"; how are they the same? Therefore it says "equality is precisely tathatā," as explained earlier. Question: When the treatise says "abiding in the deep mind," how does this differ from the previous "abiding in accordance with that equal and pure dharma"? Answer: Previously, one solely abided in equality, so the commentary said "not losing equality." Now, mentioning the deep mind, one's practice accords with tathatā, which constitutes abiding in the deep mind.