大方廣佛華嚴經隨疏演義鈔 69.77

69.77

疏「此但約智通說」者，對下六度但明一智，為通遠公別配。修前器世間自在行故，得財自在，一切世界莊嚴之事悉能示現。修前眾生世間自在行故，得生自在，隨化眾生處處現生。修前智正覺世間自在行故，得六自在：一得命自在，證第一義成法身故，欲久近住，隨意悉能。二得心自在，知二諦故，能入無量三昧法門。三得業自在，於報身中得自在故，一切業報隨意示現。四得信解自在，知如來身及知聲聞緣覺菩薩故，信生信解。五得法自在，知法身故。六得智自在，知智身故。通修前三故，得二自在：一得願自在，一切所欲隨心皆得；二得如意自在，於三種中隨意轉故。釋曰：雖有此釋，乃成穿鑿，故疏但云「約智通說」。別配，依下取於《攝論》六度為因。

Regarding the Commentary's phrase 'This is stated in general solely in terms of cognition': in contrast to the six pāramitās below, only one cognition is clarified, in order to make sense of Master Yuan's separate matching. Through cultivating the aforementioned practice of mastery over the vessel world, one attains mastery over wealth, being able to manifest all adornments of all worlds. Through cultivating the aforementioned practice of mastery over the sentient-being world, one attains mastery over birth, manifesting birth everywhere in accordance with sentient beings to be transformed. Through cultivating the aforementioned practice of mastery over the world of cognition and correct awakening, one attains six masteries: 1. mastery over lifespan: because of realising the ultimate truth and accomplishing the dharmakāya, one can abide for a long or short time entirely as one wishes; 2. mastery over mind: because of knowing the two truths, one can enter immeasurable samādhi approaches; 3. mastery over karma: because of attaining mastery within the reward body, all karmic retributions are manifested at will; 4. mastery over conviction: because of knowing the Tathāgata's body and knowing the śrāvakas, pratyekabuddhas, and bodhisattvas, one generates conviction and understanding; 5. mastery over Dharma: because of knowing the dharmakāya; 6. mastery over cognition: because of knowing the jñānakāya. Through universally cultivating the prior three, one attains two masteries: 1. mastery over vows: all that is desired is obtained according to one's mind; 2. mastery over wish-fulfilment (ṛddhi): because of transforming at will among the three kinds. Explanation: although this explanation exists, it amounts to forced interpretation; hence the Commentary merely says 'stated in general in terms of cognition.' The separate matching below takes the six pāramitās of the *Mahāyānasaṃgraha* as the causes.