大方廣佛華嚴經隨疏演義鈔 68.35

68.35

疏「今初具足六地」下，疏文有六：一略屬經文。言「義含所治」者，正意結前故。二「謂前樂無作」下，別釋方便慧殊勝道之所以。由樂無作，不能涉有，故非方便，不起勝行。豈為勝道？「今以十種」下，顯得名所由。三「是則」下，釋其二名。四「於何增上」下，明其所勝。五「前六地」下，解相濫難。難云：前六地亦有即空涉有，何不得名方便勝道？答意可知。六「雖行空行有」下，通所治名局難。亦躡前起難云：前地既許雙遊空有，何以偏名樂無作行？釋意可知。復應問云：前地何以偏樂無作？答：治前五地取有慢故。

Regarding the Commentary's line beginning with "Now, first, being fully endowed with the six grounds": the commentary text has six parts. First, briefly assigning it to the sūtra text. The statement "the meaning contains what is remedied" directly intends to conclude what came before. Second, from "meaning that the former took delight in unconditionedness" onward, it separately explains the reason for the superior path of upāya and prajñā. Because one took delight in unconditionedness, one could not engage in existence; hence it was not upāya, and superior practices were not initiated. How could it be a superior path? From "now through the ten kinds" onward, it reveals the reason for obtaining its name. Third, from "this then is" onward, it explains its two names. Fourth, from "in what is it predominant" onward, it clarifies what it surpasses. Fifth, from "the previous six grounds" onward, it resolves an objection concerning confusing their characteristics. The objection says: On the previous six grounds there was also engagement in existence right within emptiness; why did they not obtain the name of the superior path of upāya? The answer's meaning can be known. Sixth, from "although practicing emptiness and practicing existence" onward, it resolves the objection that the name of what is remedied is too narrow. This also raises an objection building on what precedes, saying: Since the previous ground already allowed traversing both emptiness and existence, why was it exclusively named the practice of delighting in unconditionedness? The explanatory meaning can be known. One should further ask: Why did the previous ground exclusively take delight in unconditionedness? Answer: To remedy the conceit of grasping existence on the previous five grounds.