大方廣佛華嚴經隨疏演義鈔 69.69

69.69

疏「六智身」中，「果唯證入相離前三」者，此明智身了於法界，有達證二義不同。今就果說，故唯證知。言「相離前三」者，離聞思修相，如初地示說分齊中說。然此通約因果而說。若分三乘，小乘四果為果，趣四果因為行。中乘無學為果，有學為行，無數出入故無四果。大乘之中，佛果為果，餘皆為行。

In the Commentary under "six, the cognitive body", regarding "the fruit is solely realization and entry, whose characteristics are separated from the preceding three": this clarifies that the cognitive body understands the dharmadhātu, possessing two distinct meanings: comprehension and realization. Here, speaking in terms of the fruit, it is solely realized knowing. As for "whose characteristics are separated from the preceding three", it is separated from the characteristics of hearing, reflection, and cultivation, as explained in the section delimiting the exposition of the first bhūmi. However, this is spoken generally in terms of cause and fruit. If divided among the three vehicles: for the small vehicle, the four fruits constitute the fruit, and advancing toward the four fruits as cause constitutes practice. For the intermediate vehicle, non-learning constitutes the fruit, and learning constitutes practice; having no fixed progression through stages, it lacks the four fruits. In the Great Vehicle, the fruit of buddhahood constitutes the fruit, while all the rest constitute practice.