大方廣佛華嚴經隨疏演義鈔 54.62

54.62

疏「又前二家」下，第四因果分別。疏「前之二請」下，第三結歎。此言因於天台而生。謂彼《法華經疏》歎身子三請竟，云「餘經無此殷勤之請，唯《華嚴》解脫月請金剛藏可為連類。而彼因人請於因法，此請佛慧故亦不同。」今此翻明《法華》劣此，略言「但是一家」，細分乃有多異。彼是一家，此有三家，一不同也。彼之一家但是聲聞，此有三家是佛菩薩，二不同也。彼唯三請，此有五請，三不同也。彼唯因人請，此有佛請，四不同也。但彼云《法華》請果、《華嚴》請因者，然此請因乃是佛因，說分等中因果兼說，是故經云「此是菩薩向菩提最上道，亦是清淨法光明門。」又云「如來大仙道，智起佛境界。」第十地後校量佛德地影像分，十山依地、十德依海，皆明因果相順。又有因果二分，令於因門徹見果海，所入智地亦通果故。《法華》雖然請說佛智，及下廣說但示因門，故說眾生皆有知見。諸佛智慧即此證道，其智慧門即此教道，教證二門該因徹果，非此獨因。各隨所，弘自揚聖教耳。

From the commentary’s "Furthermore, the previous two parties" downward is the fourth: discrimination of cause and effect. From the commentary’s "The previous two requests" downward is the third: concluding with praise. These words arose because of Tiantai. That is, after his commentary on the Lotus Sūtra finished praising Śāriputra's three requests, it said: "Other sūtras do not have such earnest requests as this; only in the Avataṃsaka does Vimukticandra's request to Vajragarbha form a comparable parallel. Yet there, a causal person requests a causal Dharma, whereas here one requests the Buddha's wisdom; hence they are also not the same." Now this, on the contrary, clarifies that the Lotus is inferior to this, summarily stating "it is only one party," yet finely analyzed there are many differences. That is one party, while this has three parties: this is the first difference. That one party is merely a śrāvaka, while these three parties are buddhas and bodhisattvas: this is the second difference. That has only three requests, while this has five requests: this is the third difference. That has only requests by causal persons, while this has the Buddha's request: this is the fourth difference. As for his statement that the Lotus requests the fruit while the Avataṃsaka requests the cause: this requested cause is the cause of buddhahood; within the exposition section and so forth, cause and effect are both expounded. Therefore the sūtra says: "This is the supreme path of the bodhisattva heading toward bodhi, and is also the luminous gateway of the pure Dharma." It also says: "The great ṛṣi path of the Tathāgata, cognition arising in the realm of the Buddha." In the section on the reflections of the grounds weighing the Buddha's virtues after the tenth ground, the ten mountains relying on the earth and the ten virtues relying on the ocean both clarify the mutual accordance of cause and effect. Furthermore, there are the two sections of cause and effect, causing one to thoroughly see the ocean of fruition through the portal of the cause, since the ground of cognition entered also penetrates to the fruit. Although the Lotus requests the exposition of the Buddha's wisdom, and the extensive exposition below merely demonstrates the portal of the cause, it therefore says that all sentient beings have the knowledge and vision. The wisdom of all buddhas is this path of realization; its gateway of wisdom is this path of teaching. The two gateways of teaching and realization encompass the cause and penetrate the fruit, and this is not exclusively a cause. Each accords with what it propagates to extol the sacred teachings.