大方廣佛華嚴經隨疏演義鈔 34.80

34.80

疏「二陳所問中」，文二：先總科、二「此十一中」下料揀。自有三意，可知。三中「以善修七覺」下，解妨。謂有問云：其初意中二四與六此三明因，如何今十皆得名果？故為此通。以約相顯望菩提涅槃此三為因，是初十成，故得稱果。「皆言」下，釋「云何得」言。從「初十望後」下，重通。復難問：初十既因，何以前科云智首舉德徵因？答意可知。則智首總問因果之德，文殊總舉歷緣巧願，則皆成矣。

Regarding the commentary's phrase "Second, presenting what was asked": the text has two parts: first, a general division, and second, the discernment beginning with "Among these eleven." This itself contains three meanings, which may be known [from the text]. Within the three, beginning with "Because of skillfully cultivating the seven factors of awakening," the objection is resolved. That is, someone raised an objection: "In the first meaning, the second, fourth, and sixth—these three explain the cause; why are all ten presently named fruits?" Therefore, this reconciliation is made: in terms of the manifested characteristics, looking toward bodhi and nirvāṇa, these three are causes; because they are accomplished by the first ten, they are entitled to be called fruits. The text below "Both say" explains the phrase "how can one attain?" From "Looking from the initial ten toward the subsequent" onward, the resolution is reiterated. The objection is raised again: "Since the initial ten are causes, why did the previous section say that Zhishou raised virtues to inquire about causes?" The meaning of the reply can be known. Thus Zhishou generally asked about the virtues of cause and fruit, and Mañjuśrī generally presented the skillful vows concordant with conditions, so both are accomplished.