大方廣佛華嚴經隨疏演義鈔 69.30

69.30

疏「故云此想於下地」下，第三別釋文相。然總將此論釋有治義，下釋三勝。「一無功自然行故」者，即是論文。「謂無取果心」者，疏釋經文。「任性自進」，是疏釋論。觀心純熟，不假作意，任運趣果，名任性自進。無取自進，故名為妙。二空遍一切，故名治廣，顯無生智無不遍矣。三者入如而行故深。

Regarding the commentary's "Hence it is said that this ideation, on the lower stages..." and below: third, it separately explains the characteristics of the text. It takes this treatise as a whole to explain the meaning of having an antidote, and below explains the three excellences. "1. Because of functioning naturally without effort" is the text of the treatise. "Meaning having no mind that grasps the fruit" is the commentary explaining the sūtra text. "Spontaneously advancing in accord with nature" is the commentary explaining the treatise. The contemplation mind being fully matured, without requiring deliberate attention, it moves toward the fruit spontaneously; this is called spontaneously advancing in accord with nature. Spontaneously advancing without grasping is therefore called sublime. The two emptinesses pervade everything, hence it is called the antidote being extensive, showing that the unarisen cognition leaves nothing unpervaded. Third, because it functions by entering suchness, it is profound.