大方廣佛華嚴經隨疏演義鈔 80.7

80.7

第六出現之行。「前明分齊」下，文有二：先彰來意、後「雖智海」下通妨。謂有問言：行在因中，今果滿何有？釋云：行雖無量，總不出二，謂智與悲。智行已圓，自利滿故；而運即智之悲，利他不息。若爾，何以下文說真如行，答：此即果之行。將說悲智無礙之行：故說真如行之本耳。

Sixth, the practice of appearance. From “The preceding clarified the delimitation” onward, the text has two parts: first, revealing the purpose of its occurrence; second, from “Although the ocean of wisdom…” onward, resolving an objection. That is to say, an objection asks: practice belongs to the causal stage, so now that the fruit is perfected, how can it exist? It explains: although practices are immeasurable, in sum they do not go beyond two: namely, wisdom and compassion. The practice of wisdom is already perfected because self-benefit is fulfilled; yet one mobilises the compassion that is identical with wisdom, benefiting others unceasingly. If so, why does the text below speak of the practice of tathatā? Answer: this is precisely the practice of the fruit. As it is about to speak of the unhindered practice of compassion and wisdom, it therefore speaks of tathatā as the root of practice.