大方廣佛華嚴經隨疏演義鈔 77.26

77.26

疏「法報四句亦有差殊」者，遮救。恐外救云：我宗亦有四句，何異前融？謂一唯法，即在纏法身；二唯報，即四智菩提；三亦法亦報，謂真如出纏具諸功德；四非法非報，所謂應化。今言亦有差殊者，正揀權也。雖有四句，染淨時乖，法報非一。思之。後「依此經宗」下，顯實。舉喻四句，喻上四句。一「本有如真金」，是前第二句。二「修生如嚴具」，喻第一句。三「然由嚴具方顯金德」，喻第四句修生本有。四「嚴具無體全攬金成」，喻第三句。此即合初二句成三四句，離初二句無三四句，三四兩句同在一時更無別體。以此細尋，權實斯顯。五「故唯金不礙嚴具」下，結第二句歸初句。六「唯嚴具亦然」，結第一句歸第二句。此約喻說。若望前法，但初句為第二，第二句為第一耳。從「既互全收」下，結歸本宗無礙之相。今更以喻總喻二德，如修生在因漸顯於本有，在果圓滿於本有，非本有理有漸有圓。如初生月明雖漸滿，而常帶圓月，以圓月常在故，故十五日月遍在初一二三等中。則知滿果遍在因位，亦令後後常具前前、前前常具後後。以初一日有二日月乃至十五日月，以十五日月即初月故。法合可知，由此故云修生本有，以初圓時先已圓故；本有修生，以初生時亦已圓故。忘懷思之。

Regarding the commentary's words, "The four propositions of dharma[kāya] and saṃbhoga[kāya] also have differences": this refutes a counter-defense. For fear that an opponent might defend: "Our school also has four propositions, so how does it differ from the aforementioned fusion? Namely: 1. purely dharmakāya, which is the dharmakāya amid defilement; 2. purely saṃbhogakāya, which is bodhi of the four cognitions; 3. both dharmakāya and saṃbhogakāya, namely tathatā emerged from defilement endowed with all merits; 4. neither dharmakāya nor saṃbhogakāya, namely the nirmāṇakāya." Now saying that they "also have differences" is precisely selecting out the provisional. Although there are four propositions, the defiled and pure are discordant in time, and the dharma[kāya] and saṃbhoga[kāya] are not one. Reflect on this.

Afterwards, from "Relying on the tenet of this sūtra" downward reveals the real. It adduces four propositions of metaphors to illustrate the above four propositions:
1. "Inherently present like genuine gold" is the previous second proposition.
2. "Produced through cultivation like ornaments" illustrates the first proposition.
3. "Yet it is due to the ornaments that the virtue of gold is revealed" illustrates the fourth proposition: produced through cultivation is inherently present.
4. "Ornaments have no separate essence, entirely drawing on gold to be formed" illustrates the third proposition.
This combines the first two propositions to form the third and fourth propositions; apart from the first two propositions there are no third and fourth propositions, and the third and fourth propositions are simultaneous without any separate essence. Examining this closely, the provisional and the real become apparent.
5. From "Therefore, being purely gold does not obstruct ornaments" downward concludes the second proposition into the first proposition.
6. "Being purely ornaments is also like this" concludes the first proposition into the second proposition. This is spoken in terms of the metaphor. In relation to the previous dharma, the first proposition is simply the second, and the second proposition is simply the first.
From "Since they mutually subsume entirely" downward concludes into the unimpeded characteristic of our school.

Now to further use a metaphor to comprehensively illustrate the two virtues: just as produced through cultivation gradually reveals the inherently present in the cause, and perfects the inherently present in the fruit, it is not that the principle of the inherently present has gradualness or perfection. Like the light of the new moon: although it gradually waxes, it constantly carries the full moon, because the full moon is constantly present; therefore, the moon of the fifteenth day pervades the first, second, third days, and so forth. Thus one knows that the full fruit pervades the causal stages, and also causes the later stages to constantly possess the earlier ones, and the earlier stages to constantly possess the later ones. For on the first day there is the moon of the second day, up to the moon of the fifteenth day, because the moon of the fifteenth day is precisely the first-day moon. The application to the dharma can be known; hence it is said that produced through cultivation is inherently present, because when it is first perfected, it was already perfected previously; and the inherently present is produced through cultivation, because when it first arises, it is also already perfected. Contemplate this with a free mind.