大方廣佛華嚴經隨疏演義鈔 85.8

85.8

疏「六分五相」，有三：初雙標、二「二皆」下雙會、三「具依」下正釋。疏「照前行等唯一圓智」者，行即寄位修行，等取次二。疏「其後四相」下，此立別理則不壞。依五相中三：一總為寄位修行；二「今從」下，且為五相，却歸前釋；三「此五」下，別義料揀。言五行者，一歷位上昇，故云高行；二同入一實，故為大行；三具上高大，成補處因，故名勝行；四般若絕相，故稱為深；五一一稱性，故云廣也。

Regarding the commentary's "six divisions into five phases," there are three parts: first, a dual presentation; second, from "both are" onward, a dual reconciliation; third, from "fully relying on" onward, the direct explanation. As for the commentary's "illuminating the preceding practice, etc., is only the single, perfect cognition," practice refers to cultivating practice by lodging in stages, and "etc." includes the subsequent two. Regarding the commentary's "the subsequent four phases" onward, this establishes the distinct principle without impairing [the whole]. Relying on the five phases, there are three points: first, generally taking them as cultivating practice by lodging in stages; second, from "now following" onward, provisionally taking them as five phases and returning to the former explanation; third, from "these five" onward, discriminating distinct meanings. Regarding the five practices: first, traversing the stages and ascending, hence called "lofty practice"; second, together entering the single reality, hence "great practice"; third, fully possessing the above loftiness and greatness and accomplishing the cause of succeeding to the stage [of buddhahood], hence called "superior practice"; fourth, prajñā transcending characteristics, hence called "profound"; fifth, each and every one according with nature, hence called "broad."