大方廣佛華嚴經隨疏演義鈔 52.18

52.18

疏「八者約法有其三德」者，若遠公云：「宗趣者何？若就經本義，要唯有三：一所說教道之行、二所顯證道、三所表地法。言所說者，一切地前因分之行，隨相造修可以言說，故曰所說。言所顯者，一切地中果分行德，捨修契實離相離言，但可寄彼因分修相顯標真德，故說斯德以為所顯。言所表者，向雖顯德，意不在事，為欲寄彼諸佛菩薩離相淨證，表彰地法以為所表。良以地法眾生自實，情倒謬解處而不覺。今欲即情拂妄顯實，令人趣入即妄辯真，在理難彰，故寄淨證以表法也。若就論說，宗要有四：一是所釋經本言教、二是所成教道之行、三是所顯離言證道、四是所表地之法體。」今疏就約經中加不住道成真德故，略無地法，地法即是所證十如，及與果海之所攝故。既不別釋，經論不同，故不存於論之四釋。

Regarding the Commentary's statement, "Eighth, in terms of the Dharma, it has its three virtues," Master Huiyuan said: "What are the central theme and orientation? If based on the root meaning of the sūtra, essentially there are only three: first, the practice of the teaching path that is expounded; second, the realization path that is manifested; third, the Dharma of the bhūmis that is symbolized. Regarding 'that which is expounded,' all the causal practices prior to the bhūmis, which are cultivated in accordance with phenomenal characteristics, can be expounded in words; hence they are called 'that which is expounded.' Regarding 'that which is manifested,' all the resultant virtues of practice within the bhūmis renounce cultivation and accord with reality, being free from characteristics and words, and one can only provisionally lodge in those causal characteristics of cultivation to manifest and designate the true virtues; hence these virtues are called 'that which is manifested.' Regarding 'that which is symbolized,' although the virtues have just been manifested, the intention does not lie in concrete phenomena; it is in order to provisionally lodge in that pure realization free from characteristics of all buddhas and bodhisattvas to symbolize and reveal the Dharma of the bhūmis as 'that which is symbolized.' Truly, because the Dharma of the bhūmis is the sentient beings' own reality, yet due to inverted emotions and erroneous understanding they dwell in it without being aware of it. Now, wishing to accord with emotions to brush away delusion and manifest reality, leading people to enter and distinguish the true within the delusional—since in terms of principle it is difficult to display—it provisionally lodges in pure realization to symbolize the Dharma. If speaking based on the treatise, the essentials of the central theme are four: first, the verbal teachings of the root sūtra that are explained; second, the practice of the teaching path that is accomplished; third, the realization path free from words that is manifested; fourth, the Dharma essence of the bhūmis that is symbolized." Now the Commentary, based on the sūtra, adds the non-abiding path to accomplish the true virtues, and thus omits the Dharma of the bhūmis, because the Dharma of the bhūmis is precisely that which is subsumed by the ten suchnesses realized and the ocean of results. Since it does not explain them separately and the sūtra and treatise differ, it does not retain the treatise's four explanations.