大方廣佛華嚴經隨疏演義鈔 30.27

30.27

疏「雖是薄伽」下，釋後半。躡上而釋，謂上之六義號為薄伽，依此而取未免顛倒。「見從外來」，即不了唯心，是《起信》文，云見從外來，取色分齊。取相二字，向上成心外取相。若就當句，設取心佛亦為取相，不了真佛無相相故。言顛倒者，顛者頂也。頂合在上，向下即倒。如是合無為有、合內為外，皆名顛倒。故舉空華，喻通二義，思之。疏「一無限因成」者，此中無文，含在隨樂見中。上普興雲幢主水神偈云「清淨慈門剎塵數，共生如來一妙相，一一諸相莫不然，是故見者無厭足。」此慈一門已無量矣，況於諸門。出現寶光主海神云：「不可思議大劫海，供養一切諸如來，普以功德施群生，是故端嚴最無比。」即施門無量也。普發迅流主河神云：「如來往昔為眾生，修治法海無邊行。」即無限因也。如是等，或一切因共成一相、或一切因成一切相等，故云無限。

Regarding the commentary's "Although it is Bhagavān" onward, this explains the latter half. Moving forward from above to explain, it means that the above six meanings are designated as Bhagavān, yet grasping according to this does not escape being inverted. "Seeing it come from outside" means failing to understand consciousness-only; this is a passage from the Awakening of Faith, which says seeing it come from outside and grasping the demarcation of form. The two words "grasping characteristics" go back up to complete "grasping characteristics outside the mind." If considered within the present line, even if one grasps the Buddha of the mind, it is also grasping characteristics, failing to understand that the true Buddha has the characteristic of no-characteristic. Regarding "inverted": dian means the crown of the head. The crown should be on top; facing downward, it is inverted. Thus taking non-existence as existence and taking the internal as external are all named inverted. Hence sky-flowers are cited, an analogy that applies to both meanings; ponder this. Regarding the commentary's "First, produced from boundless causes": there is no explicit text here, but it is implied within "seen according to one's inclinations." The verse of the water-governing deity Samantodbhavameghadhvaja above states: / "Pure doors of loving-kindness, numerous as dust motes in world-realms, / Jointly produce a single wondrous mark of the Tathāgata; / Every single mark is without exception like this, / And therefore those who see them are never satiated." / This single door of loving-kindness is already immeasurable, how much more so all doors! The ocean-governing deity Ratnaprabhodbhava says: / "Throughout inconceivable oceans of great kalpas, / He made offerings to all Tathāgatas, / Universally bestowing merit upon living beings; / Therefore his majesty is utterly peerless." / This is the door of giving being immeasurable. The river-governing deity Vegadhārasamantapravartana says: / "The Tathāgata in the past, for the sake of sentient beings, / Cultivated an ocean of boundless practices of Dharma." / This refers to boundless causes. In such ways, either all causes jointly produce a single mark, or all causes produce all marks, and so forth; hence it is called boundless.