大方廣佛華嚴經隨疏演義鈔 23.15

23.15

疏「然諸會更有問者」下，通妨。為有問言：九會之中皆有問答，何判唯四？如第二會中十首相問，第三會中正念天子及天帝釋俱問法慧，第四會中精進林問、功德林答，第六會中解脫月問、金剛藏答，第七會中大眾念問如來功德，豈非問耶？唯第五會中無別問答耳，何得獨判唯四會問？故今答云：並當會別義耳。言「以總收別」者，第二會問，但〈十信〉收。第三會問，即〈十住〉收。第四會問，即〈十行〉、〈十藏〉所收等，故云以總收之。「或重明於前」者，如〈不思議法品〉十問，但重舉第二會初後十問耳。謂已答因竟，將欲答果，因果懸絕，故於果初重復念請，亦表果德是所重故。

Regarding the Commentary's passage from "however, other assemblies also have questions" downwards: this resolves an objection. For there is a question asking: In all nine assemblies there are questions and answers; why judge that there are only four? For instance, in the second assembly the Ten Leaders question one another; in the third assembly the god Right Mindfulness and Śakra both question Dharmamati; in the fourth assembly Vīryavana questions and Guṇavana answers; in the sixth assembly Vimukticandra questions and Vajragarbha answers; and in the seventh assembly the great assembly mentally questions the Tathāgata's merits—are these not questions? Only in the fifth assembly are there no separate questions and answers; how can one uniquely judge that only four assemblies have questions? Therefore it is now answered: these are all distinct meanings within those assemblies themselves. As for "subsuming the specific under the general": the questions of the second assembly are subsumed solely under the Ten Faiths. The questions of the third assembly are subsumed under the Ten Abodes. The questions of the fourth assembly are subsumed under the Ten Practices and Ten Treasuries, and so forth; hence it says "subsuming them under the general." As for "or re-clarifying what came before": just as the ten questions in the "Chapter on Inconceivable Dharmas" merely reiterate the initial and final ten questions of the second assembly. That is, having finished answering the causes, and being about to answer regarding the result, because cause and result are far apart, at the beginning of the result they reiterate their mindful request, also indicating that the virtues of the result are what is esteemed.