大方廣佛華嚴經隨疏演義鈔 37.64

37.64

疏「言望行猶劣」者，行一萬故。行向有前，望前辨過。今前未有，故望後言劣。餘義多同十地。雖賢聖位殊，儀範相似。又圓教十住似十地，故疏雙說加定因緣。文中二：一略釋經文、二料揀同異。前中又二：先囑四因、後釋令汝說法。於中言「令汝說法即是加因」者，意明加因亦四，故下正釋後三復為加因，更添說法即是四因。然為說法即是入定，故下引諸會合說法與定為一。入定本為說法，入定既為加因，則說法即是加因，故初標云「一讚有加因」。

Regarding the Commentary's statement "Saying that looking toward the practices it is still inferior": this is because the practices number ten thousand. The practices and dedications have antecedents, so one distinguishes faults by looking to what came before. Now, there is nothing prior to this, so it is said to be inferior by looking to what follows. The remaining meanings are mostly the same as the ten bhūmis. Although the stages of worthies and āryas are distinct, their formal models are similar. Furthermore, the ten dwellings of the Perfect Teaching resemble the ten bhūmis; hence the Commentary speaks of both the causes and conditions for empowerment and samādhi. Within the text there are two parts: first, a brief explanation of the sūtra text; second, distinguishing similarities and differences. Within the former there are again two: first, entrusting the four causes; later, explaining "causing you to preach the Dharma." Therein, saying "causing you to preach the Dharma is itself a cause of empowerment" intends to clarify that the causes of empowerment are also four; hence, below, when properly explaining, the latter three are again causes of empowerment, and adding the preaching of the Dharma makes four causes. However, acting to preach the Dharma is itself entering samādhi; hence below it cites various assemblies, combining the preaching of the Dharma and samādhi into one. Entering samādhi was originally for the sake of preaching the Dharma; since entering samādhi is already a cause of empowerment, preaching the Dharma is itself a cause of empowerment. Therefore, it initially headings it with: "First, praising the existence of causes of empowerment."