大方廣佛華嚴經隨疏演義鈔 6.55

6.55

疏「先所出內是子所知」者，即第二引〈信解品〉文。文云「復於少時，父知子意漸已通泰，成就大志自鄙先心。臨欲終時而命其子，并會親族國王大臣剎利居士。皆悉已集，即自宣言：『諸君當知，此是我子，我之所生。於某城中捨吾逃走，伶俜辛苦五十餘年。其本字某，我名某甲。昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物皆是子有，先所出內是子所知。』」釋曰：此上即委付家業，當說《法華經》也。一切財物，即萬行萬德。先所出內者，指於前文「我今多有金銀珍寶倉庫盈溢。其中多少所應取與，汝悉知之。」此即是喻慧命須菩提說《般若》。取與，即是出內。以法外化，名之為出。化功歸己，故稱為內。即自利利他之行，皆如《般若》等中。今《法華》中，但示如來知見是其所有，不廣諸行。今疏欲會三因同為一因，故引二文皆明會行，餘略不引。

The Commentary's words, "What was previously taken out and brought in was known to the son," constitute the second [citation], which cites the text of the "Belief and Understanding" chapter. The text says: "Then after a short time, the father knew that his son's mind was gradually becoming unobstructed and broad, that he had accomplished great aspirations and despised his former frame of mind. When he was near death, he summoned his son and assembled his relatives, the king, ministers, kṣatriyas, and householders. When all had gathered, he declared himself: 'Gentlemen, you should know that this is my son, born of me. In such-and-such a city he abandoned me and fled, enduring hardship and toil for more than fifty years. His original name was so-and-so, and my name is so-and-so. Formerly, in that city, I searched for him with sorrow, and suddenly here I encountered and recovered him. This is truly my son, and I am truly his father. Now all the property and wealth that I possess are completely owned by my son; what was previously taken out and brought in was known to the son.'" Explication: The above text refers to bequeathing the family estate, which corresponds to preaching the Lotus Sūtra. "All the property and wealth" refers to the myriad practices and myriad virtues. "What was previously taken out and brought in" points back to the earlier passage: "I now have abundant gold, silver, and precious treasures, with warehouses full to overflowing. You know all of how much within them should be taken and given." This is an analogy for the Venerable Subhūti expounding the Prajñā[pāramitā]. "Taking and giving" is indeed taking out and bringing in. Converting others externally through the Dharma is called "taking out"; the merit of conversion reverting to oneself is called "bringing in." That is to say, practices of self-benefit and benefiting others are all as in the Prajñā[pāramitā] and other [sūtras]. Now in the Lotus [Sūtra], it merely shows that the Tathāgata's knowledge and vision are what he possesses, and does not elaborate on the various practices. The present Commentary wishes to integrate the three causes into one single cause; therefore it cites both texts to demonstrate the integration of practices, omitting the rest without citing them.