大方廣佛華嚴經隨疏演義鈔 73.32

73.32

疏「然聞有二義」下，疏文分二：先正釋順明，不取聞相。即《涅槃經》云「若有聞經，不作聞相、不作說相、不作句相、不作字相，如是一切，乃為聞經。」釋曰：此稱理而聞，如前已引。從「初後圓融」，即此經意。言「等佛」者，此經說佛智慧觀境，今能正聞如彼真觀，故云等佛。疏「聞已等佛」下，通妨。先妨、後「若更」下答，亦由一多無障礙故。

Under the commentary's "However, hearing has two meanings," the commentary's text is divided into two: first, it correctly explains and straightforwardly clarifies that one does not grasp at the marks of hearing. That is, the Nirvāṇa Sūtra says: "If anyone hears the sūtra without forming the mark of hearing, without forming the mark of expounding, without forming the mark of phrases, and without forming the mark of characters, only all such as this constitutes hearing the sūtra." Explanation: This is hearing in accordance with principle, as cited above. From "the perfect interfusion of beginning and end," this is the intent of this sūtra. Regarding "equal to the Buddha": this sūtra speaks of the cognitive object of the Buddha's wisdom; now, being able to hear correctly is like that true contemplation, hence it says "equal to the Buddha." Under the commentary's "having heard, one is equal to the Buddha," it resolves an objection. First is the objection, and then under "if further" is the answer; it is also because the one and the many are unobstructed.