大方廣佛華嚴經隨疏演義鈔 25.11

25.11

疏「深密經中意趣有六」者，即第五經〈如來所作事品〉，為文殊說其第六事，亦名意趣、亦名理趣。即今所引，而但列名，不別解釋。今疏已略釋。疏中有二：先引經正釋，六理趣義，在文可知。後彼真義者，「即此藏身」下，會釋經文。而但釋二者，由前六中前三為本、後三解釋，則以此三攝前三也。今以真義攝於第四，即以前攝後。以不思議攝其第二，即以後攝前。以真義直舉藏身之體，不思議正同三昧之相故。《十地論》釋云「所以金剛藏入三昧者，顯此法非思量境故。」其第三與六即是他利益，後普賢說法是此二趣。今言出定，故略不言。

Regarding the commentary's "In the Sandhinirmocana-sūtra, there are six intentions": this refers to the sixth fascicle, "Chapter on the Deeds of the Tathāgata," where for the sake of Mañjuśrī the sixth deed is expounded, which is called both "intention" (abhiprāya) and "purport" (naya). This is what is cited now, though it only lists the names without separately explaining them. The present commentary has already briefly explained them. Within the commentary there are two parts: first, citing the sūtra to explain properly, where the meaning of the six purports can be known from the text. Second, regarding "the true meaning": from "This is precisely the storehouse body" onward, it reconciles and explains the sūtra text. As for explaining only two, this is because among the previous six, the first three are fundamental and the latter three are explanations, so that these three subsume the previous three. Now, taking "true meaning" to subsume the fourth means using the earlier to subsume the later; taking "inconceivable" to subsume the second means using the later to subsume the earlier. Because "true meaning" directly adduces the essence of the storehouse body, and "inconceivable" precisely accords with the mark of samādhi. The Daśabhūmika-śāstra explains: "The reason why Vajragarbha enters samādhi is to reveal that this Dharma is not an object of deliberation." The third and sixth refer to benefiting others; Samantabhadra's subsequent exposition of Dharma represents these two purports. Here, speaking of emerging from samādhi, it is briefly omitted.