大方廣佛華嚴經隨疏演義鈔 25.36

25.36

疏「二釋名者」，疏文有四：一釋世界、二釋成就、三會六釋、四會梵文。今初，二釋：一以破壞釋世、二以隱覆釋世。若唯前解，令華藏剎是可破壞。今為此釋，令華藏剎從無為起，同於真極不可破壞。「是故感娑婆」下，雙出不離隱覆之義。疏「成就」下，釋成就字。能成之緣，通因及果。起具因緣，是因體性，依住等事皆是果故，總具十門世界成立。

Regarding the Commentary's statement, "Second, explaining the title": the text of the Commentary has four parts: first, explaining "world"; second, explaining "formation"; third, matching the six compound analyses; fourth, matching the Sanskrit text. Now, the first has two explanations: first, explaining "world" (shì) by destruction; second, explaining "world" (shì) by concealment. If one only adopted the former interpretation, it would make the Lotus Treasury realm something destructible. Now, providing this [second] interpretation makes the Lotus Treasury realm arise from the unconditioned, identical with the true ultimate and indestructible. From "Therefore, eliciting the Sahā [world]" downward, both senses are shown not to depart from the meaning of concealment. In the Commentary, from "formation" downward, it explains the word "formation." The conditions that are able to form encompass both cause and fruit. The causal conditions for origination are the essential nature of the cause; because matters such as abiding and dwelling are all the fruit, it comprehensively possesses ten gates in which worlds are established.