大方廣佛華嚴經隨疏演義鈔 82.21

82.21

疏「言義唯實教」者，總生下六段：四以迴向無休為實。五以定知三昧出入為實。六通天眼但見三千等。三明十力方見過未今，見死此生彼便同力義，非是實教，無此義耳。七以加悲念眾生為實。又云「亦是廣七覺中一念覺」者，《地經》約道品等明治，今五根八正即是道品，此廣念覺。兼有七覺，則與前文影略明耳。八正中以順一切智異於二乘為實。九定權實雙行為實，如初禪離欲恚害是實，而能逆化是涉權，故異權小之九定也。下並可思。對前三地九次第定，則知此中權實雙行。「以實教定故」下，指前文。

Regarding the Commentary's "The meaning belongs only to the real teaching": this generally introduces the six sections below: 4. Taking unceasing pariṇāmanā as real. 5. Taking definite knowledge of the entry and exit of samādhi as real. 6. By the divine eye of superknowledges, seeing only three thousand [worlds], etc.; the three clarities and ten powers can only see the past, future, and present; seeing deaths here and births there is identical to the meaning of the powers, not the real teaching, which lacks this meaning. 7. Taking the augmentation of compassionate mindfulness toward sentient beings as real. It also states: "It also expands upon the mindfulness factor among the seven factors of awakening." The Daśabhūmika-sūtra clarifies the antidotes in terms of the factors of the path; now the five faculties and eightfold noble path are precisely the factors of the path, and this expands upon the mindfulness factor. Since it also includes the seven factors of awakening, it is explained in shadow and brevity with the preceding text. 8. In the eightfold path, taking accordance with omniscient knowledge as distinct from the two vehicles to be real. 9. Taking the concurrent practice of the provisional and the real in the absorptions as real: just as the first dhyāna's departure from desire, malice, and harmfulness is real, being able to reverse transformation involves the provisional, and is therefore distinct from the nine absorptions of the provisional and the Hīnayāna. The rest below can be deduced. Contrasted with the nine successive absorptions of the preceding three grounds, one knows that here the provisional and real are practiced concurrently. From "Because the absorptions belong to the real teaching" downward points to the preceding text.