大方廣佛華嚴經隨疏演義鈔 64.32

64.32

疏「今初三中」下，且釋能觀三悲。疏文有三：初正釋文、二彰次第、三義門料揀。初中「以雖同一切智觀」下，釋論正釋勝字。若無大悲即同二乘，今有故勝。然「一切智觀」者，即《大品經》以聲聞名一切智，菩薩名道種智，如來為一切種智。此則橫對大小因果，分此三別不同。謂佛為一切智觀三世流轉者，將下經意釋論「不捨過去現在未來」之言。其「厭離有為」，即下論觀名，依大悲為首立此觀故。「而以大悲」下，正釋勝義。

On the commentary passage beginning with "Now, among the first three": for now, it explains the three compassions of the contemplating [mind]. The commentary's text has three parts: first, it directly explains the text; second, it reveals the sequence; third, it analyzes the doors of meaning. In the first part, from "Because, although identical to the contemplation of omniscient knowledge" onwards, it explains the treatise's direct explanation of the character 'excellence'. If there were no great compassion, it would be identical to the two vehicles; now, having it, it is excellent. As for "the contemplation of omniscient knowledge": that is, the Pañcaviṃśatisāhasrikā Prajñāpāramitā uses "all-knowledge" for the śrāvakas, "knowledge of the aspects of the path" for the bodhisattvas, and "all-aspect knowledge" for the Tathāgata. This, then, horizontally correlates the Mahāyāna and Hīnayāna, cause and effect, to distinguish these three different categories. That the Buddha contemplates the transmigration across the three periods of time with all-knowledge uses the meaning of the sūtra below to explain the treatise's phrase "not abandoning past, present, and future". Its "revulsion against the conditioned" is the name of the contemplation in the treatise below; this contemplation is established based on great compassion taking the lead. From "Yet with great compassion" onwards, it directly explains the meaning of excellence.