大方廣佛華嚴經隨疏演義鈔 56.2

56.2

疏「四種姓勝」，疏文有四：初牒名囑經；二「於中又二」下，開章別釋；三「由上四義」下，結歸第二重總；四「上云二種加」下，結歸第一重總，以具二加，加金剛藏故。於中先結二加、後「今此具德」下結加金剛藏。前中，言「有法所依之身」者、謂具相好身，未成佛時已有，故未是果。後依身修起，方名為果。向約四勝中第四勝，則釋師子法，以別開二義，唯法一字名為法家，餘則生家。今為二加，則單取釋師子為身加，總取釋師子法為具果加。

Regarding the Commentary's statement: 'Fourth, the superiority of lineage,' the text of the Commentary has four parts: first, identifying the name and connecting to the sūtra; second, from 'within it there are again two' downwards, opening sections to explain separately; third, from 'due to the above four meanings' downwards, concluding by returning to the second level of the general; fourth, from 'above it was stated that two kinds of empowerment' downwards, concluding by returning to the first level of the general, because possessing the two empowerments empowers Vajragarbha. Within this, it first concludes the two empowerments, and later, from 'now this one possessing virtues' downwards, concludes the empowerment of Vajragarbha. In the former part, regarding the statement 'having a body upon which the Dharma relies,' this refers to the body possessing marks and signs, which already existed before Buddhahood was attained, and therefore is not yet the fruit. Cultivating and giving rise to it later based on the body is only then called the fruit. Previously, regarding the fourth superiority among the four superiorities, the Dharma of the Śākya Lion was explained by separately distinguishing two meanings: the single character 'Dharma' alone is called the family of Dharma, and the rest is the family of birth. Now, for the two empowerments, taking Śākya Lion alone constitutes the empowerment of the body, and taking the Dharma of the Śākya Lion as a whole constitutes the empowerment of possessing the fruit.