大方廣佛華嚴經隨疏演義鈔 3.7

3.7

第八廣演玄言令悟心要者，謂經多有玄言妙旨，昔不廣明，或指在別章、或略陳不具。今應具者，畢在疏文；文易意深，廣申體勢。如始成正覺，以諸宗始成而會之。智入三世，以二智三智四智而釋之。如幻喻中引兔章以盡之，如影之喻分三影以別之。第七迴向剎平等，出諸句以揀之。第八迴向歷境起願，以橫竪位次而彰之。三天偈讚離相迴向，以《般若》等深經《中》、《百》等論玄妙而通之。九會五周，皆以性相而廣之。普賢三昧，窮妙中之妙；〈出現〉一品，盡玄中之玄。至如法界華藏之深觀、旨歸關脈之妙章，盡關鍵之幽微，窮義理之分齊。如關中繫表三玄格言，有美斯經必盡其奧。亦有指別章者，皆非正要，知與不知無乖弘讚耳。

Eighth, broadly expounding profound expressions so as to cause awakening to the mind’s essential purport: This sūtra contains many profound expressions and wondrous purports, which in the past were not broadly elucidated, either being referred to other treatises or stated briefly without completeness. Now, what ought to be complete is fully present in this commentary. Where the text is simple and the meaning profound, its full scope and import are comprehensively elaborated. For example, regarding "initial realization of correct awakening", it is harmonized through the various traditions' accounts of initial realization. For "wisdom entering the three periods of time", it is explained through the two wisdoms, three wisdoms, and four wisdoms. In the metaphor of an illusion, the discourse on the rabbit [horns] is cited to exhaust it; in the metaphor of a shadow, three kinds of shadow are distinguished. In the Seventh Pariṇāmanā, "the equality of kṣetras", various propositions are presented to analyze it. In the Eighth Pariṇāmanā, "arousing vows in accordance with objects", horizontal and vertical ranks and stages are used to manifest it. For the verses of praise by the three heavens on the markless dedication, they are opened and integrated through profound sūtras like the *Prajñāpāramitā* and profound treatises like the *Madhyamakaśāstra* and the *Śataśāstra*. The nine assemblies and five cycles are all broadened through the perspectives of nature and characteristics. Samantabhadra's samādhi exhausts the wondrous within the wondrous; the "Manifestation Chapter" exhausts the profound within the profound. Even to the deep contemplation of the Dharmadhātu and the Lotus Treasury, and the wondrous chapters on the essential compass and vital links, they exhaust the subtle obscurities of the key mechanisms and reach the boundary of doctrinal principles. Just as the three profound maxims tied to the preface by the Guan master: whoever admires this sūtra will certainly exhaust its depth. Where reference is made to separate treatises, these are not central essentials, so whether one knows them or not does not hinder propagation.