大方廣佛華嚴經隨疏演義鈔 22.40

22.40

疏「八願」中，初釋名。二「有義」下，出體。前雖總出，此一有異，故復別用此三為性，三法正是願之性故。謂願者希求，希求即欲，要於前境正信印持方希求故。其後得智但是所依，依此起願耳。欲及勝解，別境中二也。三「由初」下，釋文。疏「九力」者，初名。二「亦有」下，辯相。三「今言」下，釋文。初即無性釋論之言。「故攝論」下，本論之語。

In the commentary on the "eighth, vows": first, explaining the name. Second, from "some argue" onward identifies the essence. Although it was generally identified before, this one has distinctions, so it separately employs these three as its nature, for the three dharmas are precisely the nature of vows. That is, vows mean aspiration; aspiration is desire, because only through correct faith and firm resolve toward an objective realm does one aspire. The subsequently attained cognition is merely the support; relying on this, vows are generated. Desire and firm resolve are two of the object-determining factors. Third, from "due to the first" onward explains the text. In the commentary on the "ninth, power": first is the name. Second, from "also has" onward discerns the characteristics. Third, from "now it says" onward explains the text. The first part is the words of Asabhāva's commentary. From "hence the Mahāyānasaṃgraha" onward is the phrasing of the root treatise.