大方廣佛華嚴經隨疏演義鈔 82.24

82.24

疏「二無量助道」下，疏文有四：一顯同前文。然彼有三分：一勝慢對治；二不住道行勝；三彼果勝上十平等是治他地慢，隨如道即治自地慢，俱是第一分。今此即二三兩分。二「以智契如」下，釋成不住道義，便仍前釋正道。三「今以圓融」下，通難釋成。難云：今是助道，豈是不住道行勝等中行耶？故答云：俱為正道，並為助道。則助道中有正道，故得合為不住道耳。四「然正道不隨事轉」下，復有問言：既俱互通，那得經中分成二名？故答云：雖則互通，而文之中密已揀異，則顯文中密已同用空等，顯互通義。隨事不隱，顯二別義。

Regarding the Commentary's text from "Two, the immeasurable aids to the path" downward: the commentary has four parts: 1. Showing identity with the preceding text. However, that text has three parts: first, the antidote to superior conceit; second, the superiority of the practice of the non-abiding path; third, the superiority of its fruit. The ten equalities above are the antidote to conceit regarding other grounds; the path according with thusness is the antidote to conceit regarding one's own ground; both belong to the first part. The present text comprises the second and third parts. 2. From "Through cognition tallying with thusness" downward explains and establishes the meaning of the non-abiding path, directly following the previous explanation of the correct path. 3. From "Now, by means of perfect fusion" downward resolves an objection and establishes the explanation. The objection asks: Here they are aids to the path; how can they be the practices within the superiority of the practice of the non-abiding path, etc.? Thus the answer states: They are both the correct path and the aids to the path. Hence within the aids to the path there is the correct path, so they can be combined into the non-abiding path. 4. From "However, the correct path does not change with phenomena" downward, another question asks: Since both are mutually pervasive, why are they divided into two names in the sūtra? Thus the answer states: Although they are mutually pervasive, within the text they have already secretly distinguished them, thereby showing that the text has already secretly used emptiness and the like in common, revealing the meaning of mutual pervasion. Not concealing them along with phenomena reveals the meaning of their distinction.