大方廣佛華嚴經隨疏演義鈔 58.18

58.18

第四願，「世間出世間各有多異」者，謂明出世。出略有二義：一約位，謂地前為世、地上為出；二隨義，教道為世、證道為出。今下「廣大無量」，即是教道，故云世間。「不壞不雜」，即是證道，為出世間。疏「論名種種」下直至「八地已上」三行疏文，意明俗智之行是疏，餘皆論文。疏「法無我」下，即是論釋。「謂不雜」下，是疏釋論。文有三段：一釋經、二「若依瑜伽」下會異釋、三「論主意明」下會通二論。言「義不異前」者，即廣大無量不壞皆同，故《瑜伽》便當釋論廣大等義。

Regarding the fourth vow, 'worldly and supramundane each have many differences': this explains the supramundane. 'Transcending' broadly has two meanings: first, in terms of stage, before the bhūmis is worldly, and upon the bhūmis is supramundane; second, according to meaning, the path of teaching is worldly, and the path of realization is supramundane. Now, 'vast and immeasurable' below is the path of teaching, hence called worldly. 'Indestructible and unmixed' is the path of realization, being the supramundane. In the commentary, from 'the treatise names various' down to 'from the eighth bhūmi onwards', the three lines of commentary text mean to clarify the practice of conventional cognition, which is the commentary's words; the rest is all the text of the treatise. In the commentary, 'dharma-selflessness' onwards is the treatise's explanation. From 'meaning unmixed' onwards, it is the commentary explaining the treatise. The text has three sections: first, explaining the sūtra; second, from 'if according to Yogācāra' onwards, harmonizing differing explanations; third, from 'the treatise master's intention is to clarify' onwards, reconciling the two treatises. As for 'the meaning does not differ from before', it means that vast, immeasurable, and indestructible are all the same, so Yogācāra directly serves to explain the meaning of vast and so forth in the treatise.