大方廣佛華嚴經隨疏演義鈔 82.25

82.25

疏「第六無量修道」下，文四：一顯修道是六地所由。二「無去來」下，顯其同相。上顯義同，此顯文同。三「十中前四」下，別科配屬。四「四中」下，隨文別釋。於中有二：先釋十平等言。云「彼從別義開成前八」者，一無相故、二無體、三無生、四無成、五本來清淨、六無戲論、七無取捨、八寂靜故平等言。「今總明之」下，略有三義：「一不起心」者，約定故，經釋云無動作故。「二稱本性」，約觀智，了本性，心境冥故，故經釋云如本性故。「三遣修相」者，即上二修亦不立，故釋云無自性故。

Regarding the commentary’s section beginning with "Sixth, the immeasurable cultivation of the path," there are four parts: First, it reveals that cultivating the path is that by which the sixth ground is attained. Second, from "no coming or going" onward, it demonstrates their shared characteristics; the preceding showed the shared meaning, while this shows the shared textual phrasing. Third, from "of the ten, the first four" onward, it individually categorizes and assigns them. Fourth, from "among the four" onward, it individually explains them according to the text. Within this, there are two points: First, it explains the words "ten equalities." When it states, "those [ten] are expanded from distinct meanings to form the preceding eight," these are the equalities of: (1) signlessness, (2) being without essence, (3) non-arising, (4) non-production, (5) being originally pure, (6) being free from prapañca, (7) being without taking up or discarding, and (8) quiescence. Under "now explaining them collectively," there are briefly three meanings: (1) "Not giving rise to mind" is from the standpoint of samādhi, which the sūtra explains as "being without motion or operation." (2) "Accordance with the original nature" is from the standpoint of the cognition of contemplation, which comprehends the original nature so that mind and objective realm coalesce; hence the sūtra explains it as "being like the original nature." (3) "Dispelling the characteristics of cultivation" means that even the aforementioned two cultivations are not posited; hence it is explained as "being without svabhāva."