大方廣佛華嚴經隨疏演義鈔 54.33

54.33

疏「下開義釋」下，即論第二重分別。於中二：先疏假問生起；後「論總釋云」下舉論解釋，先總、後別。總中，先舉論文、後「言一體者」下疏釋論。既是一體異名，故不妨將勝釋於廣大。便更將高釋廣，理亦無違，四義同體故。疏「法爾者即是界義」者，梵云達摩馱都，此云法界，亦云法爾故。疏「一雙釋大勝」下，論釋能如，文有三段，義包四字。於三段中，皆初句標舉論意、次舉論文、後疏釋論，並顯可知。

From the Commentary's words, "Below, opening up the meanings to explain..." onward, this is the treatise's second re-differentiation. In this there are two parts: first, the Commentary poses a hypothetical question to introduce it; afterwards, from "The treatise's general explanation says..." onward, it cites the treatise to explain it, first generally and then specifically. In the general part, it first cites the text of the treatise, and afterwards, from "The statement 'a single essence'..." onward, the Commentary explains the treatise. Since they are different names for a single essence, there is no impediment to taking 'superior' to explain 'vast'. Furthermore, taking 'lofty' to explain 'broad' likewise involves no contradiction in principle, because the four meanings share the same essence. The Commentary's words, "'Naturally so' is the meaning of 'dhātu' (realm)," mean that the Sanskrit is dharmadhātu, which here is translated as dharmadhātu (realm of phenomena), and also as "naturally so" (dharmatā). From the Commentary's words, "First, explaining both 'great' and 'superior'..." onward, the treatise explains what can conform; the text has three sections, and the meaning embraces four terms. In these three sections, the first phrase in each case sets forth the treatise's intent, next cites the text of the treatise, and afterwards the Commentary explains the treatise; all are evident and intelligible.