大方廣佛華嚴經隨疏演義鈔 64.46

64.46

疏「論三觀者」下，第三依論科釋。於中二：先依論立觀、後以論會經。前中有六：一列名。二「初但觀二諦」下釋相，皆以前三悲會之。三「初一下同二乘」下，會同《大品》二智。四「故涅槃云」下，以《涅槃》證成。《涅槃》開於二乘，教行不同故。二乘異《大品》，合其理果是一，故合二乘，義皆符此，故得並引。五「前約為物」下，釋通妨難。為有問言：經是三悲，論為三觀，豈得引前以成今說？故為此通。六「融此三觀」下，融通顯勝。言三觀一心者，即同空假中也。一人頓修，非約乘分。言「甚深般若」者，般若有二：一者是共，如云「欲得聲聞乘，當學般若」等。《法華》云「一切諸法皆悉空寂，無生無滅、無大無小、無漏無為。如是思惟不生喜樂。」即共般若，此名為淺。今悲智雙運、理事齊觀，故其所發即是不共，為甚深般若矣。

Regarding the Commentary's passage from "As for the three contemplations of the treatise" downward: This is the third [section], outlining and explaining according to the treatise. Within this are two: first, establishing the contemplations according to the treatise; second, harmonizing the treatise with the sūtra. The former has six parts: (1) listing the names; (2) from "initially one only contemplates the two truths" downward, explaining their characteristics, all harmonized using the preceding three compassions; (3) from "the first one is shared with the two vehicles" downward, harmonizing them with the two cognitions of the *Pañcaviṃśatisāhasrikā*; (4) from "hence the *Nirvāṇa* states" downward, providing verification from the *Nirvāṇa-sūtra*. The *Nirvāṇa-sūtra* differentiates the two vehicles because their teachings and practices differ. The two vehicles differ [in their path], but the *Pañcaviṃśatisāhasrikā* unifies their principle and fruit as one; hence, unifying the two vehicles, the meaning accords with this, so both could be cited; (5) from "previously in terms of [acting] for the sake of beings" downward, resolving objections. For there was an objection saying: "The sūtra has three compassions, while the treatise has three contemplations; how can one cite the former to establish the present explanation?" Therefore, this resolution is provided; (6) from "fusing these three contemplations" downward, fusing them to reveal their superiority. The "three contemplations in one mind" is identical to emptiness, the conventional, and the middle. They are cultivated suddenly by one person, not divided according to vehicle. The phrase "profound prajñā": there are two kinds of prajñā. The first is shared, as it is said: "If one wishes to attain the śrāvaka vehicle, one should train in prajñā," and so on. The *Lotus Sūtra* says: "All dharmas are entirely empty and tranquil, without birth and without cessation, neither great nor small, without outflow and unconditioned. Contemplating in this way, one gives rise to neither joy nor pleasure." This is shared prajñā, which is termed shallow. Now compassion and wisdom are operated in tandem, principle and phenomena are viewed simultaneously; therefore, that which is generated is precisely unshared, constituting profound prajñā.