大方廣佛華嚴經隨疏演義鈔 21.16

21.16

疏「七城有三義」，疏文有二意：先解長行城義、後「有斯」已下會頌文。前中有三：初立城三義、二「今言法城」下出城之體、三從「各有三義」下別釋教理行果皆有防外敵等三。而四法為三，以理行合釋，非理不顯行、非行不顯理，故初若了心城之性空則眾惑不入，是防外敵義。性空是理，謂自性淨心不與妄合，即理防外敵。了空即行，眾惑不入，即行為城，名防外敵也。

Regarding the Commentary's stating that "the seven cities have three meanings," the text of the Commentary has two intentions: first, it explains the meaning of "city" in the prose text; second, from "With these [multiple meanings]..." onward, it aligns this with the verse text. Within the former there are three parts: first, establishing the three meanings of a city; second, from "Now speaking of the Dharma-city..." downward, setting forth the essence of the city; third, from "Each has three meanings..." downward, separately explaining how teaching, principle, practice, and fruit all have the three [functions], such as warding off external enemies. Now, the four dharmas are treated as three because principle and practice are explained together: without principle, practice is not revealed; without practice, principle is not revealed. Thus, at first, if one comprehends that the nature of the mind-city is empty, then all defilements cannot enter—this is the meaning of warding off external enemies. Nature-emptiness is the principle; that is to say, the intrinsically pure mind does not combine with delusion, which is principle warding off external enemies. Comprehending emptiness is practice: when all defilements cannot enter, practice serves as the city, which is termed warding off external enemies.