大方廣佛華嚴經隨疏演義鈔 69.37

69.37

疏「後二離障寂滅，離前二過」者，此第三節，一離第二過。疏引上二文皆是勤方便，一即前彼障對治中修無功用行，「無功用行」，即牒前科文。「日夜常修」，即是牒前論經。若今經云「佛子！此菩薩以深智慧如是觀察，常勤修習方便智慧。」釋曰：常勤修習，即日夜常修。二「及行住坐臥皆起道等」，即引第三雙行勝中二行雙無間文。言「無有一念休息廢捨，行住坐臥乃至睡夢未曾暫與蓋障相應。」釋曰：既修無功，即是淨地勤方便，未能任運無功，故成其過。一念止觀雙行，亦未息行心，故皆成過。

Regarding the commentary's "the latter two, quiescence freed from hindrances, part from the preceding two faults": this is the third section, which first parts from the second fault. The two passages cited by the commentary are both diligent upāya: one is the practice of effortless conduct in the previous section on countering that hindrance; "effortless conduct" resumes the previous outline heading. "Constantly cultivating day and night" resumes the previous treatise sūtra. In the present sūtra it says: "Child of the Buddha! With such deep wisdom, this bodhisattva observes in this manner, constantly and diligently cultivating the wisdom of upāya." Explanation: "Constantly and diligently cultivating" corresponds to "constantly cultivating day and night." Second, "as well as giving rise to the path whether walking, standing, sitting, or lying down, etc.," cites the passage on the two practices without interruption from the third section on the superiority of dual practice. It says: "Without a single moment of rest, abandon, or neglect, whether walking, standing, sitting, or lying down, or even in sleep and dreams, never for a moment being associated with hindrances." Explanation: Since one cultivates effortlessness, this is diligent upāya in purifying the stage; not yet being naturally effortless, it becomes a fault. In a single thought cultivating both śamatha and vipaśyanā, the mind of practice has also not yet ceased; hence these both constitute faults.