大方廣圓覺修多羅了義經略疏 2.339

2.339

二、妄心頓證。前由普示教門，就機說有深淺。今恐存分別則悟入無期，故示圓頓安心，於覺成真隨順。前是隨相，此當離相。亦如《華嚴》先說差別位地因果，後以平等因果融之，即差別中之平等，平等中之差別。此中意趣正同彼也。文三：一忘心入覺、二驗果知因、三印成佛智。

Second, the deluded mind's sudden realization. Previously, because teachings were shown generally, there were depths and shallows spoken in accordance with capacities. Now, fearing that retaining discriminations would make awakening impossible, he shows the round, sudden settling of the mind, which accomplishes true accordance with enlightenment. The previous [accordance] was according with marks; this one is being free from marks. It is also like the Huayan, which first explains the distinct causes and effects of the stages, and later harmonizes them through equal causes and effects—that is, equality within distinction, and distinction within equality. The purport here is exactly the same as that. The text has three parts: first, forgetting the mind to enter enlightenment; second, verifying the fruit to know the cause; third, sealing and confirming buddha-wisdom.