大方廣佛華嚴經隨疏演義鈔 73.22

73.22

疏「初一即是圓家漸者」下，第三結歸圓融。此言自天台生，而小不同。彼處漸圓是漸教家圓，今亦圓教行布之極耳。圓圓亦與彼不同，乃是初後圓融名圓圓，非圓教圓滿名圓圓也。是知上取相顯，前二喻教、後二喻證。理實四喻一一之中皆有教證，如珠喻體，即證治穿等教。池初四河，即是於教入海為證。故約非一，皆是教道；約非異義，皆是證道。又非一非異，二義不同，即是教道，互融為證。勿滯語言。

Regarding the Commentary's statement, "The first one is the gradual within the perfect..." downward: the third concludes by reverting to perfect fusion. This statement originates from Tiantai, yet differs slightly. In that system, gradual-perfect means the perfect within the gradual teaching; here, it is merely the culmination of the orderly deployment in the perfect teaching. Perfect-perfect also differs from theirs: here, the mutual fusion of beginning and end is called perfect-perfect, not the complete fulfillment of the perfect teaching being called perfect-perfect. Thus we know that above, taking characteristics for manifestation, the first two similes are teaching, and the latter two similes are realization. In actual truth, each and every one of the four similes contains both teaching and realization: just as the essence of the jewel simile is realization, polishing and piercing are teaching; the four rivers at the beginning of the pond are teaching, and entering the ocean is realization. Therefore, in terms of non-identity, they are all the path of teaching; in terms of non-difference, they are all the path of realization. Furthermore, non-identity and non-difference—these two meanings being different—is the path of teaching; their mutual fusion is realization. Do not become attached to mere words.