大方廣佛華嚴經隨疏演義鈔 3.30

3.30

疏「六彰地位」者，疏文二：初總彰大意、後開章別釋。前中二：先順明來意；後「夫聖人」下，立理反成。「聖人之大寶曰位」者，即《周易》下〈繫辭〉云「夫天地之大德曰生，聖人之大寶曰位。」注曰「夫無用則無所寶，有用則有所寶也。無用而常足者，莫妙乎道。有用而弘道者，莫大乎位。故曰聖人之大寶曰位也。」疏「若無此位行無成」者，即反成須位也。

Regarding the commentary's "Sixth, displaying the stages": the text of the commentary has two parts: first, generally displaying the overall intent; second, opening the sections to explain them individually. In the former, there are two parts: first, explaining the contextual intent straightforwardly; second, from "Now, the sage's..." onward, establishing the principle to substantiate it via the converse. "The great treasure of the sage is called position": this comes from the second part of the "Xici" in the Zhouyi, which says: "The great virtue of heaven and earth is called life; the great treasure of the sage is called position." The commentary says: "If there were no function, there would be nothing to treasure; since there is function, there is something to treasure. As for being without function yet constantly sufficient, nothing is more wondrous than the Dao. As for having function and propagating the Dao, nothing is greater than position. Therefore it is said: 'The great treasure of the sage is called position.'" The commentary's "If this position were lacking, practice would not be accomplished" is the converse proof of the necessity of position.