大方廣佛華嚴經隨疏演義鈔 16.13

16.13

疏「若合以華嚴則亦喻上之四字」者，即是上文。二就義中，法喻一對，以嚴通能所，華為能嚴，大方廣即所嚴，佛是嚴成之果。又以因望果，佛亦所嚴，故華嚴兩字通喻大方廣佛之四字也。言「至下當明」者，即釋嚴中。疏「一體大」下，別釋十大。初體大中二：先總、後別以二義釋大。而云「即是大字」者，古人亦各十義釋其七字，不知以七字更互相釋。今明大義，則七字皆大，方則七字皆方，廣則七字皆廣，佛則七字皆佛等，故以體大配於大字。若總舉七字，大者體也，方者相也，廣者用也，佛者果也，華者因也，嚴者智也，經者教也。

Regarding the Commentary's statement, "If combined with flower adornment (huayan), it also serves as a simile for the four characters above": this refers to the previous text. Under the second aspect of analyzing the meaning, the pair of dharma and simile: because adornment (yan) applies both to the adorner and that which is adorned, the flowers are the adorner, and the "great, vast, and broad" is that which is adorned; the Buddha is the fruit resulting from adornment. Furthermore, looking from cause toward fruit, the Buddha is also that which is adorned; therefore the two characters hua yan serve as a comprehensive simile for the four characters da fang guang fo. The remark "as will be clarified below" refers to the explanation of "adornment" (yan). Regarding the Commentary's passage from "1. Greatness of essence" onwards, this specifically explains the ten greatnesses. Within the first, the greatness of essence, there are two parts: first, general; second, specifically explaining "greatness" by means of two meanings. As for stating "this corresponds to the character da," past scholars also each used ten meanings to explain the seven characters, not knowing how to use the seven characters to explain one another mutually. Now, in clarifying the meaning of "great," all seven characters are great; as for "square/vast," all seven characters are square/vast; as for "broad," all seven characters are broad; as for "Buddha," all seven characters are Buddha, and so on; hence the greatness of essence is correlated with the character da. If the seven characters are cited comprehensively: "great" is essence, "vast" is characteristic, "broad" is function, "Buddha" is fruit, "flower" is cause, "adornment" is cognition, and "scripture" is teaching.