大方廣佛華嚴經隨疏演義鈔 17.52

17.52

疏「餘更有釋意不殊前」者，《刊定記》別開有九意：一以總釋為一義。次用上四別，如次成五義。六以許可中第二釋云「又許可者或信可言」為第六意，此是大乘法師重釋第四許可，非別義也；設有異釋，大同許可。又引《功德施論》為第七釋，云「如是我聞者，顯示此經是佛世尊現覺而演，非自所作。」此亦同《佛地》總意耳。八引長耳三藏依三寶釋，若大乘法師用之，乃是離釋如是，下文當引。九引梁朝雲法師云「如是我聞者，將傳所聞之法，先當標舉一部，謂如是經教，我於佛所聞者。」此亦全同《佛地》總意。故云更有異釋，意不殊前。

Regarding the commentary's "There are still other explanations whose intention does not differ from the former": the *Kanding ji* separately sets forth nine meanings. First, it takes the general explanation as one meaning. Next, it uses the above four specific ones, forming five meanings in sequence. Sixth, it takes the second explanation under consent—"Furthermore, 'consent' may mean expressing trust and approval"—as the sixth meaning; this was the Great Vehicle Master [Huiyuan]'s re-explanation of the fourth [meaning], consent, and is not a distinct meaning; even if there were an alternative explanation, it is broadly identical with consent. Furthermore, it cites Guṇamati's treatise as the seventh explanation, stating: "'Thus have I heard' demonstrates that this sūtra was taught by the Buddha, the World-Honoured One, through direct realization, and was not composed by oneself." This is also identical to the general meaning of the *Buddhabhūmi-śāstra*. Eighth, it cites Tripiṭaka Master Chang'er's explanation based on the Three Jewels; if the Great Vehicle Master [Huiyuan] used it, it is a separate explanation of "thus" (rushi), which will be cited below. Ninth, it cites Dharma Master Liang Yun: "'Thus have I heard' means that when one is about to transmit the heard Dharma, one should first indicate the entire work, meaning: 'Such a scriptural teaching I heard in the presence of the Buddha.'" This is also entirely identical to the general meaning of the *Buddhabhūmi-śāstra*. Therefore [the commentary] says that although there are further different explanations, their intention does not differ from the former.