大方廣佛華嚴經隨疏演義鈔 64.36

64.36

疏「據論現文」下，第三義門料揀。於中有三：初明二護、二明二利、三明不住。而文分二：先別明初門、後三門通例。今初，二護自有二義：一按論文，由上文大悲為首者，不捨過去現在未來，即是智義；大悲攝故，即是悲義。悲護小乘，智護煩惱。後二但言一切法中智清淨故，一切種微細因緣集觀，明唯約智。疏「既三俱」下，第二通例。觀即煩惱護凡、悲即護小，二護即具二利。有智故不住生死，有悲故不住涅槃，故三義具矣。

On the commentary passage beginning with "Relying on the extant text of the treatise": third, an analysis of the doors of meaning. Within this there are three: first, clarifying the two protections; second, clarifying the two benefits; third, clarifying not abiding. And the text is divided into two: first, individually clarifying the first gate; later, generalizing the rule for the three gates. Now, in the first, the two protections naturally have two meanings: first, following the text of the treatise, because from the above text 'taking great compassion as foremost', not abandoning the past, present, and future is the meaning of wisdom; being subsumed by great compassion is the meaning of compassion. Compassion protects against the Hīnayāna; wisdom protects against afflictions. The latter two merely say 'because within all dharmas wisdom is pure', and 'the contemplation of the accumulation of all aspects of subtle causes and conditions', which clarifies that they are solely in terms of wisdom. From the commentary's "Since all three together" onwards: second, generalizing the rule. Contemplation protects against ordinary beings with respect to afflictions, and compassion protects against the Hīnayāna; the two protections thus possess the two benefits. Having wisdom, one does not abide in saṃsāra; having compassion, one does not abide in nirvāṇa; therefore, the three meanings are complete.