大方廣佛華嚴經隨疏演義鈔 16.41

16.41

疏「第五展演無窮」等者，然此下四門皆關中意。然此門中，彼有二義：一展一為多、二類結成本。類結成本，不異前第七部類品會中本部故，故此不明。又此展中並皆略示，而有十重：一展法界為理智二門。理即大方廣，是所證法界，為涅槃；智即佛華嚴，為能證，即菩提。雖有六字，但是二法。二又展理智為題目，即大是體性包含，方廣是業用周遍，故云「理開體用」。佛即是果，華嚴是因，故云「智開因果」。三又展此目為初會，於中自有二重：一但〈世界成就品〉初牒問許說中已具題目、二通就一會以示品目。

Regarding the commentary from "Fifth, infinite elaboration" and so forth: however, the four gateways below are all the ideas of the Guan master. Yet in this gateway, he has two meanings: first, elaborating the one into the many; second, categorizing and concluding into the root. Categorizing and concluding into the root is not different from the primary text among the divisions, categories, chapters, and assemblies in the seventh section above; hence it is not clarified here. Furthermore, in this elaboration, all are briefly indicated, yet there are ten levels: first, elaborating the dharmadhātu into the two gateways of principle and cognition. Principle is the great vaipulya, which is the realized dharmadhātu, being nirvāṇa; cognition is the Buddha's flower adornment, which is that which realizes, being bodhi. Although there are six characters, they are merely two dharmas. Second, elaborating principle and cognition into the title: "great" is the essential nature encompassing all, and "vaipulya" is the activity and function pervading everywhere; hence it is said, "principle opens into essence and function." "Buddha" is the fruit, and "flower adornment" is the cause; hence it is said, "cognition opens into cause and fruit." Third, further elaborating this title into the first assembly, which itself has two levels: first, the initial repetition of questions and promise to speak in the "Chapter on the Formation of the World" already contains the title; second, comprehensively taking the entire assembly to indicate the chapter titles.