大方廣佛華嚴經隨疏演義鈔 52.60

52.60

疏「若以義取」下，第二義釋前明諸佛本願。今顯遮那本願引下經證，即是次文雙辯加定因緣中文。彼既主佛願加，則其願相同多佛也。第二意可知。然結云「前就法理」者，證金剛智名皆同故。「此就化儀」者，謂化儀誘物故。言「踴悅」者，非金剛體有此悅也，約化儀中二義故悅。一約自行。諸佛證窮金剛之，智名金剛藏。我入此定，上造佛境，是故悅也。二約利他。我入此定，將演斯法，恐物未知。今佛自說與己名同，眾知金剛藏同佛所證，言必信受，故踴悅也。

Regarding the Commentary's statement: 'If taken by way of the meaning' downward, this is the second part, explaining by way of the meaning the previous clarification of the original vows of the Buddhas. Now, to manifest the original vow of Vairocana, it adduces the lower text of the sūtra as proof, which is the text in the subsequent passage that jointly clarifies the causes and conditions of empowerment and samādhi. Since therein the host Buddha vows to empower, the characteristics of his vow are identical to those of the multiple Buddhas. The second meaning is understandable. However, when it concludes by saying: 'The former is with respect to the principle of the Dharma,' this is because it verifies that the names of diamond-wisdom are all identical. 'This is with respect to the ritual of conversion' means guiding sentient beings through the ritual of conversion. As for the word 'delighted,' it is not that the essence of the diamond has this joy; rather, it is delight on account of two meanings within the ritual of conversion: First, regarding one's own practice: the Buddhas fully realize the diamond-wisdom, which is named Vajragarbha. I, having entered this concentration, ascend to the Buddha's realm; therefore, I am delighted. Second, regarding benefiting others: I have entered this concentration and am about to expound this Dharma, yet I fear that sentient beings do not know it. Now the Buddha himself states that his name is identical to mine; the assembly knows that Vajragarbha is identical to what the Buddha has realized, so their words will certainly be believed and accepted; therefore, he is delighted.