大方廣佛華嚴經隨疏演義鈔 1.12

1.12

第四總彰立意者，所以最初敘法界者，應有問言：諸家章疏多先敘如來為物應生先小後大，或無像現像、無言示言。今何最初便敘法界？故今答云：以是此經之所宗故、又是諸經之通體故、又是諸法之通依故、一切眾生迷悟本故、一切諸佛所證窮故、諸菩薩行自此生故、初成頓說故、不同餘經有漸次故。然最後一意正答初問，而前諸意共成後意耳。

Fourth, in comprehensively revealing the intended purpose of the establishment: as for why the dharmadhātu is recounted first of all, there might be a question: "The commentaries of various masters mostly first recount how the Tathāgata responds to beings and manifests birth, first the Hinayāna and then the Mahāyāna, or appearing with form when formless, showing speech when speechless. Why recount the dharmadhātu right at the very beginning now?" Hence, it is replied now: because it is the central doctrine of this sūtra; again, because it is the common essence of all sūtras; again, because it is the common reliance of all dharmas; because it is the root of delusion and awakening of all sentient beings; because it is that which all Buddhas thoroughly realize; because the practices of all bodhisattvas arise from this; because upon initial awakening it was taught abruptly; and because it is unlike other sūtras that have gradual stages. The very last meaning directly answers the initial question, while the preceding meanings jointly bring about the last meaning.