大方廣佛華嚴經隨疏演義鈔 23.24

23.24

疏「皆希佛境」等者，總收上三皆希佛境。即上實疑並欲利生，即是權疑，成緣起門即是正義。故《入大乘論》第一偈云「薄福之人不能生疑，能生疑者必破諸有。」疏「二云何」下，正顯問端。疏文有二：先科判、後「準義二文」下料揀。而有二重：先明影略、後辯因果。前中亦二：先正明；後「故下偈中」下以義成立，引二文證故。一引偈文，直爾問中已具列故。二引後會，彼中引例同此直請，彼中直請同此引例，二文相對，則直爾引例皆合四十，其義明矣。言「正欲顯於」下，結成上義。既引例直問皆具四十，明是道同佛道。既同知文影略所以，要此二勢問者，直請以尊主佛，引例為顯道同故。

Regarding the commentary's statement from "All aspire to the Buddha's realm" onward: this summarizes the three above as all aspiring to the Buddha's realm. The real doubt above combined with the wish to benefit sentient beings constitutes provisional doubt; establishing the gateway of dependent origination is the correct meaning. Thus the first verse of the *Introduction to the Mahāyāna* states:
"People of meager merit cannot generate doubts;
Those who can generate doubts will surely destroy all forms of existence."
Regarding the commentary from "Second, how..." onward: this properly reveals the start of the questions. The text of the commentary has two parts: first, the sectional analysis; second, the critical analysis from "According to the meaning of the two passages" onward. This has two levels: first, clarifying shadowing and omission; second, distinguishing cause and effect. In the former there are also two parts: first, explaining directly; second, establishing by meaning from "Therefore, in the verses below" onward, because it cites two passages as evidence. First, it cites the text of the verses, because in the direct question they are already fully enumerated. Second, it cites the later assembly, where the cited precedents are identical to this direct request, and its direct request is identical to the cited precedents here; when the two texts are juxtaposed, the direct questions and the cited precedents together each comprise forty, and the meaning is clear. The words from "It is precisely intended to reveal" onward conclude and establish the meaning above. Since both the cited precedents and the direct questions fully comprise forty, it clarifies that the path is identical to the Buddha's path. Since they are identical, knowing why the text uses shadowing and omission, why are these two momentum-forms of questions required? The direct request is used to honor the principal Buddha, and citing precedents is to show that the path is identical.