大方廣佛華嚴經隨疏演義鈔 61.13

61.13

疏「廣如別章」者，大乘法師法苑《法華疏》等，皆有其章，今疏四門已略其要。初「入意」中四：一直顯經意；二「論云」下，舉本論釋；三「又示入禪」下，會通權實；四「然無量」下，解妨難。二中，先問。遠公云：「菩薩正應修習出世道禪等，世法何要入耶？答：為五種眾生故，有四類法、四等開故，故成五種。」言「五為邪歸依」等者，邪歸之人智慧微薄，取信耳目，故為現通，方可信受。

Regarding the commentary's phrase "as detailed in a separate chapter": Master of the Great Vehicle [Kuiji]'s Fayuan and his Lotus Commentary and so forth all have chapters on this; here the commentary's four sections have already summarized the essentials. In the first section, "the intention behind entering," there are four parts: 1. Directly revealing the intent of the sūtra. 2. Under "the treatise says" onward, citing the fundamental treatise's explanation. 3. Under "furthermore, showing the entry into dhyāna" onward, harmonizing provisional and ultimate. 4. Under "however, immeasurable" onward, resolving objections. In the second part, it first asks. Master Huiyuan says: "A bodhisattva should properly cultivate the supramundane path, dhyāna, and so on; why is it necessary to enter mundane dharmas? Answer: It is for the sake of five kinds of sentient beings; because there are four classes of dharmas, which open up by the four equals, they therefore constitute five kinds." The phrase "fifth, for those who take wrong refuge" and so forth means that people of wrong refuge possess meager wisdom and give credence only to what they see and hear; therefore, one displays supernormal powers for them, and only then can they believe and accept.