大方廣佛華嚴經隨疏演義鈔 14.31

14.31

疏「十賢首以前」下，就此一師，疏文有二：先出意總立；後「謂前之二師」下為其解釋，即釋互闕之言，出其新立之意。於中又二：先出互闕、後「故賢首意」下彰其立由。雖依光統師，而更添之。於中三：初總標；二「由光統師」下，出光師意，不安緣起法界之由；三「賢首」下，出賢首加之所以。於中有二：先總明所以，以彼得別而闕總故。「以法界」下，二出總別之相。法界有四，理實是一，故云別也。緣起是總，而有二義：一本有緣起，如大方廣。方廣是業用，周遍是本有故。佛華嚴是因果，即修成緣起。又緣起是義，因果是位故。

Regarding the Commentary's passage starting from "Prior to the tenth, Xianshou": with respect to this one master, the text of the Commentary has two parts: first, stating his intention and establishing it in general; second, from "that is, the former two masters" onward, explaining it for him—namely, explaining the statement about mutual deficiency and bringing out his intention in establishing it anew. Within this are again two: first, bringing out their mutual deficiency; second, from "Therefore Xianshou's intention" onward, revealing the reason for his establishment. Although he relied on Master Guangtong, he added further to it. Within this are three points: first, general designation; second, from "Master Guangtong" onward, bringing out Master Guang's intention and the reason why he did not set down the dharmadhātu of conditioned arising; third, from "Xianshou" onward, bringing out the reason why Xianshou made the addition. Within this are two: first, generally explaining the reason, in that the former captured the specific but lacked the general; second, from "Taking the dharmadhātu" onward, bringing out the characteristics of general and specific. The dharmadhātu has four aspects, but in principle reality it is one; hence it is called specific. Conditioned arising is general, yet has two meanings: first, originally existing conditioned arising, as in "Mahāvaipulya." Vaipulya is functional activity, and universality is originally existing. Buddhāvataṃsaka is cause and effect, which is conditioned arising accomplished through cultivation. Furthermore, conditioned arising is the principle, while cause and effect are the stages.