大方廣佛華嚴經隨疏演義鈔 54.22

54.22

疏「不請而說」下，二辨妨。妨云：下待三請，此何不請？答：有二意，前意疑說、後意疑法。謂設知欲說，不知說何，此即無問自說經也。問：上言佛加為令說法，何言不知為說不說？答：諸佛雖加，不知剛藏承力說不？問？上言說不思議諸佛法明，云何言復不知欲說何法？答：不思議法中門別非一，故猶不知。若爾，上以能加同名金剛藏，則知所為是金剛法，云何不知？答：藉相表知而非決定，猶名不知為說何法。疏「文分為三」下，三科判也。科為三段。若別對者，對下請中互相成起，此初地體起下請中地體寂滅，後顯寂滅成此標體。此彰要勝，起下大眾令生樂欲。下自陳，有根有欲即成於此。其第二段自對說分，此能起彼、彼能成此，可知。疏「今初地體已如前辨」下，四釋文，即品初有十體：一離言體、二所證體、三能證體、四能所契合體、五隨相體、六三昧體、七就德體、八隨要體、九總攝體、十唯因體。今此即當第八隨要，以六決定而為體也。

From the commentary's "Speaking without being requested" downward is the second [part], resolving objections. The objection says: below it awaits three requests; why is there no request here? The answer is: there are two intents; the former intent doubts the speaking, and the latter intent doubts the Dharma. That is, even supposing they knew he wished to speak, they did not know what he would speak; this is a sūtra spoken spontaneously without inquiry. Question: It was stated above that the Buddha's empowerment was to cause him to speak the Dharma; why say that they did not know whether he would speak or not? Answer: Although the Buddhas empowered him, they did not know whether Vajragarbha would undertake that power to speak or not. Question: It was stated above that he spoke the illumination of the inconceivable Buddhadharma; how can you say they still did not know what Dharma he wished to speak? Answer: Among inconceivable Dharmas, the distinct approaches are more than one; hence, they still did not know. If so, since above the empowering ones were all named Vajragarbha, then they knew that what was undertaken was the adamantine Dharma; how could they not know? Answer: Relying on signs to indicate knowledge is not definitive; it is still called not knowing what Dharma he would speak. From the commentary's "The text is divided into three" downward is the third [part], the sectional outline. It is divided into three sections. If contrasted specifically, they mutually generate and accomplish one another with the request below: this initial essence of the ground generates the quiescence of the ground's essence in the request below, and the subsequent revelation of quiescence accomplishes this designated essence. This demonstrates the essentials and superiority, generating yearning in the great assembly below. The subsequent self-declaration having capacities and desires accomplishes this. Its second section corresponds to the expounding portion: this can generate that, and that can accomplish this, as can be known. From the commentary's "Now the essence of the first ground has already been distinguished above" downward is the fourth [part], interpreting the text. That is, at the beginning of the chapter there are ten essences: 1. the essence transcendent of words; 2. the essence that is realized; 3. the essence that realizes; 4. the essence of the tallying of that which realizes and that which is realized; 5. the essence conforming to characteristics; 6. the essence of samādhi; 7. the essence in terms of virtues; 8. the essence conforming to essentials; 9. the all-subsuming essence; 10. the essence of cause alone. Now this corresponds to the eighth, conforming to essentials, taking the six determinations as the essence.