大方廣佛華嚴經隨疏演義鈔 53.18

53.18

疏「一攝始終」下，四釋文。於中，初一句摽名、二牒經、三「謂以」下釋義。此取意釋，若具論云「思慧智隨所聞義受持說故」。謂如經如實說菩薩十地差別方便故，論經加方便之言，謂善巧集成十地之相。今經即差別中收。然論受持，即釋摽中攝義，故疏云「攝持所聞」，即自攝也。此上釋論。「稱思宣說」下，以論釋經。若不稱思，非如實說故。論云「思慧智說如實說」者，即是攝他。前入即以說為修，此則以說為思，亦是影略。以前說後無修，故以說為修；此中說後有修，故以說為思。

From the commentary’s “First: beginning and end of gathering” onward is the fourth part, explaining the text. Within it, the first clause marks the name; second, it repeats the sūtra; third, from “It means by using” onward, it explains the meaning. This is an explanation based on its intent; if cited fully from the treatise, it says: “Because the cognition of the wisdom of reflection accepts, upholds, and expounds in accordance with the meaning that has been heard.” This means that as the sūtra expounds in accordance with reality the distinctive upāyas of the bodhisattva’s ten grounds, the translation of the treatise adds the word “upāya”, meaning skillfully assembling the characteristics of the ten grounds. The present sūtra subsumes it under “distinctive”. However, the treatise's “accepts and upholds” explains the meaning of “gathering” in the heading; hence the commentary says “gathering and upholding what was heard”, which is gathering for oneself. The above explains the treatise. From “Expounding in accordance with reflection” onward, it uses the treatise to explain the sūtra. For if it does not accord with reflection, it is not an exposition in accordance with reality. When the treatise says “the cognition of the wisdom of reflection expounds in accordance with reality”, this is gathering others. The preceding entry took preaching as cultivation; here, it takes preaching as reflection, which is also an elliptical reference. Because previously there was no cultivation mentioned after preaching, it took preaching as cultivation; here, because cultivation follows preaching, it takes preaching as reflection.