大方廣佛華嚴經隨疏演義鈔 7.23

7.23

疏「通教意融三故」下，第三明後三不稱三藏所以，即正通大無三藏失。謂大乘雖有三藏，各有融拂等義，故不立名，非無其體。言通教意融三者，融至空寂故。故《法句經》云「若說諸持戒，無善無威儀，戒相如虛空，持者欲迷倒。若學諸三昧，是動非坐禪，心隨境界流，云何名為定？」無智無得，方名真智。般若無知，如智雙寂等，皆是意融三也。

In the commentary, from “Because the shared teaching fuses the three in intention” onward, the third [clause] explains why the latter three are not called Tripiṭaka, which directly resolves the fault of the Mahāyāna lacking a tripiṭaka. That is to say, although the Mahāyāna has a tripiṭaka, each possesses senses such as fusing and sweeping away; therefore, the name is not established, though their reality is not absent. Saying that “the shared teaching fuses the three in intention” means that it fuses them into emptiness and quiescence. Thus the Dharmapada says: “If one speaks of upholding precepts without good or deportment, the characteristics of precepts are like empty space—those who uphold them would be deluded. If one practices various samādhis, this is agitation, not seated meditation; when the mind flows along with perceptual objects, how can it be called concentration?” Only having no knowledge and no attainment is called true wisdom. Prajñā without ideation, suchness and cognition both tranquil—these are all the fusing of the three in intention.