大方廣佛華嚴經隨疏演義鈔 46.15

46.15

第五觀佛勝德。疏「而此文義兼廣」者，以〈離世間品〉初歎佛有名無釋，今文有釋無名。四紙餘經次第具釋二十一德，故云文義兼廣。四紙餘經文廣，其中句義該收諸論異釋無遺，故云義廣。由此故於此中引於諸論，將論釋經、將經證論，故云隨便。古人亦引諸論在〈離世間〉，既無經文，論無憑據。由此無名，故古德同迷。藏和尚以下總結十句分為十段，《刊定》以十六三業配之，並如下引，今並不用。

Fifth, contemplating the superior virtues of the Buddha. Regarding the commentary's statement, "Yet both the text and meaning of this passage are extensive": In the opening praise of the Buddha in the "Chapter on Transcending the World," names are given without explanations; here in the present text, explanations are given without names. The more than four sheets of sūtra text sequentially and fully explain the twenty-one virtues; hence it says "both text and meaning are extensive." The more than four sheets of sūtra text are extensive in text, and the meanings of the phrases therein completely encompass the disparate explanations across various treatises without omission; hence it says "extensive in meaning." Therefore, treatises are cited here to explain the sūtra with the treatises and corroborate the treatises with the sūtra, which is why it is called "convenient." Ancient masters also cited various treatises in [their commentary on] the "Transcending the World" chapter, but since there was no sūtra text there, the treatises had no basis. Because of these missing names, the ancient worthies were equally bewildered. The Upādhyāya Zang divided the ten concluding summary phrases below into ten sections, while the *Kanding* correlated them with the sixteen [modes of the] three karmas; both are cited below, and neither is accepted here.