大方廣佛華嚴經隨疏演義鈔 58.27

58.27

疏「法輪復住業」者，疏文有三：初正釋經、二「前即」下雙結五六、三「對實」下釋名。今初，「大智慧地唯一事實」者，《法華經》云「究竟至於一切地智。」又云「唯此一事實，餘二則非真。」言「即是佛智」者，出體。經云「說佛智慧故，諸佛出於世。」「能生」下，釋智地義。地有二義：一者能生，於一佛乘分別說三故；二者終歸究竟，至於一切智地故。開示眾生如來知見，故曰同歸，即《法華．方便品》初「諸佛智慧甚深無量」。疏「而智慧門」下，即是《法華》「其智慧門難解難入」。又彼經云「舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便種種因緣譬喻言詞演說諸法。」即隨機無量也。廣如《法華》開示悟入之文。疏「前即涅槃」下，第二雙結五六意，顯此經包含。疏「對實」下，第三釋名，以復住字難了故。謂教法住持，名之為住。實則常住，對實施權，故有「復」言。

Regarding the commentary's "activity of the Dharma wheel abiding again": the commentary text has three parts: first, directly explaining the sūtra; second, from "the preceding is" downward, concluding both the fifth and sixth; third, from "contrasting with the real" downward, explaining the designation. Now for the first part: "the ground of great wisdom is solely the one real fact": the Lotus Sūtra says, "ultimately arriving at the cognition of all grounds." It also says, "solely this one real fact; the other two are not true." Stating "is precisely the Buddha's wisdom": this identifies the essence. The sūtra states, "Expounding the Buddha's wisdom, the Buddhas appear in the world." From "capable of giving rise to" downward, it explains the meaning of the ground of wisdom. "Ground" has two meanings: first, capable of giving rise to, because within the one Buddha vehicle it discriminatively expounds three; second, ultimately returning, because it reaches the ground of all-knowledge. Opening and displaying the Tathāgata's knowledge and vision to sentient beings, it is thus said to be the common return; this is "the wisdom of the Buddhas is extremely deep and immeasurable" at the beginning of the "Expedient Means Chapter" of the Lotus Sūtra. From the commentary's "yet the gate of wisdom" downward: this is the Lotus Sūtra's "its gate of wisdom is difficult to understand and difficult to enter." That sūtra also states: "Śāriputra, the Buddhas preach the Dharma according to what is appropriate, but its purport is difficult to understand. Why is this? Through countless expedient means, various causes, conditions, metaphors, and words, I expound the dharmas." This means immeasurable according to spiritual capacities. This is expounded extensively in the passage on opening, displaying, awakening, and entering in the Lotus Sūtra. From the commentary's "the preceding is nirvāṇa" downward: the second part concludes the intent of the fifth and sixth, revealing that this sūtra is all-encompassing. From the commentary's "contrasting with the real" downward: the third part explains the name, because the word "again-abiding" is difficult to comprehend. The upholding of the doctrinal Dharma is called "abiding." In reality it is eternally abiding; contrasting the provision of the provisional with the real, the word "again" is used.