大方廣佛華嚴經隨疏演義鈔 11.24

11.24

第二德用所因。疏文分三：初問答總明、二「初唯心」下隨門別釋。三「由上十因」下總結所屬。初中有四：一標舉章門、二「問有何因緣」下假問生起、三「答因廣難陳」下列數總答、四「十中隨一」下總相會通。於中有三：初總標功能。次「十中前六」下料揀差別，謂前十玄門則通德相業用，今出所以，則有通局耳。三從「前之十門」下，會通德用，遮其異釋。謂由《刊定記》別立德相、業用二種十玄，故今通之，明但一重，自含德用，不須分二。於中有二：先別明、後結成。前中亦二：先以互通釋非兩別、後通染淨辨二雙融。今初，先兩句標、後「約佛」下釋。謂佛體上之用，即德相故。如有音聲詞辯之用，即是德者相故。若令眾生見於即入無有障礙，故相名用。

Second, the causes of virtuous functions. The commentary text is divided into three: first, a general explanation through questions and answers; second, from "First, mind-only" downward, an individual explanation according to each gate; third, from "Due to the above ten causes" downward, a general conclusion on what they pertain to. In the first part there are four: 1. putting forth the headings of the chapters and gates; 2. from "Question: for what reasons?" downward, positing a question to introduce [the topic]; 3. from "Answer: the causes are vast and difficult to explain" downward, listing the numbers to give a general answer; 4. from "Taking any one among the ten" downward, generally reconciling and integrating them. Within this there are three: first, generally indicating the function; next, from "Among the ten, the first six" downward, discerning their distinctions—meaning that the former ten profound gates pervade both virtuous characteristics and karmic functions, whereas now presenting their reasons, there is universality and limitation; third, from "The former ten gates" downward, reconciling and integrating virtue and function, refuting divergent interpretations. That is, because the Kanding ji separately established two kinds of ten mysteries—virtuous characteristics and karmic functions—now this is reconciled and integrated, clarifying that there is only a single layer which inherently contains virtue and function, without needing to divide them into two. Within this there are two: first, an individual explanation; afterward, a conclusion. In the former part there are also two: first, using mutual integration to explain that they are not two separate things; afterward, integrating defilement and purity to distinguish the mutual blending of the two. Now for the first: first, two sentences set forth the premise; afterward, from "Regarding the Buddha" downward, explains it. That is, the function upon the Buddha's essence is itself the virtuous characteristic. For example, having the function of vocal speech and eloquence is the characteristic of the one possessing virtue. If it causes sentient beings to perceive identification and entrance without obstruction, the characteristic is named function.