大方廣佛華嚴經隨疏演義鈔 81.5

81.5

疏「四彰業用」，初正明，亦即《無名論》第十〈玄得〉演中言也。彼云「故能囊括終古導達群方，亭毒蒼生疎而不漏，汪哉洋哉，何莫由之哉。故梵志曰：『吾聞佛道，厥義弘深汪洋無涯，靡不成就、靡不度生。』然則三乘之路開、真偽之途辨，賢聖之道存、無名之致顯矣。」釋曰：彼後歎無名，今略不舉。二「涅槃云」下，引證，前疏已引。三「則出現」下，結成深廣。今以出現為總門，則涅槃當其一德。若涅槃為門，出現九門皆涅槃出矣。四「然諸門」下，指廣在餘。已攝諸妙，故云「略在文具」。

On the commentary passage “Fourth, manifesting karmic function,” first, it directly clarifies it, which is also the statement in the exposition of chapter ten, ‘Profound Attainment’, of the Treatise on the Nameless (Wuming lun). It says: ‘Therefore, it is able to encompass antiquity and guide all quarters, fostering all beings, comprehensive yet allowing nothing to slip through—vast indeed, oceanic indeed, what does not proceed from it! Hence the brahmacārin said: “I have heard that the Buddha's Path has a principle profoundly deep, oceanic and boundless, with nothing it does not accomplish, nothing among sentient beings it does not deliver.” Thus the path of the three vehicles is opened, the ways of the true and the false are distinguished, the path of the sages and noble ones is preserved, and the purport of the nameless is manifested.’ Explanation: The latter part of that text praises the nameless, which is now omitted and not brought up. Second, from “The Nirvāṇa [Sūtra] says” downwards, it cites proofs, which the preceding commentary has already cited. Third, from “Then the manifestation…” downwards, it concludes and establishes its depth and breadth. Now, taking manifestation as the general gateway, nirvāṇa corresponds to one virtue within it. If nirvāṇa were taken as the gateway, the nine gateways of manifestation would all issue from nirvāṇa. Fourth, from “However, the various gateways…” downwards, it indicates that the broad explanation is in the rest. Having already subsumed all subtleties, it therefore says ‘briefly fully present in the text’.