大方廣佛華嚴經隨疏演義鈔 84.19

84.19

疏「以初十句明自體圓著」下，出所問法，為兩段所由。以前三十句內，唯初十句是所請法，謂佛境等是佛自體圓滿，著明故同果海絕言。最後十句化用普周者。然後三十句請隨機演，有二十句是所請法，以前十是請說往因，故偏舉後十化用，正合開化故。疏「故晉本揀擇」下，釋上修在思前。晉經則聞思修，不失次也。疏「又此十句通有二意」等者，謂既唯諸佛加等方知，明是顯深。佛加既知，故請佛加而演說也。非器難解，有器可聞也。

Under the Commentary's statement, "Because the initial ten lines elucidate the fullness and manifestness of his self-essence...," it brings forth the teachings that were requested, providing the rationale for the two sections. Among the previous thirty lines, only the initial ten lines are the Dharma being requested; that is, the realm of the Buddha and so forth are the perfection of the Buddha's self-essence, whose clarity and manifestness are identical with the ocean of fruition beyond words. As for the final ten lines where the transformational functions pervade everywhere, among the latter thirty lines requesting preaching in accordance with capacities, twenty lines constitute the Dharma being requested; because the former ten request the preaching of past causes, the latter ten transformational functions are specifically highlighted, as they precisely correspond to instructing and transforming. Under the Commentary's statement, "Therefore the Jin version distinguishes and selects...," it explains the above point that cultivation precedes reflection. In the Jin sūtra, it is hearing, reflection, and cultivation, not losing the proper sequence. Regarding the Commentary's statement, "Moreover, these ten lines comprehensively have two meanings...," it means: since it can only be known through the empowerment of all buddhas and the like, this clearly demonstrates the profundity. Since it is known through the Buddha's empowerment, they request the Buddha's empowerment to preach it. To those who are not suitable vessels it is difficult to understand; to those who are suitable vessels it can be heard.