大方廣佛華嚴經隨疏演義鈔 89.53

89.53

疏「自下大文第三慈氏一人」者，先來意；後「故辦一生」下，釋攝德成因之名。疏「契法性之真源」者，文有十句。初四法說，一向契實。前三約法、後一約人，人亦得名圓成實故。次四喻明，就相契實。即法而虛，同實理故。皆上句標相、下句釋成。後二句約法結其性相，經言「無有生遞興謝」者，以更興謝，故無定生。下句既從緣生，明無定性，無性即法界也。疏「此三無礙即三觀一心」者，初假、次空、後中。說有前後，善財觀心一念頓具，非是從假入空等也。「今初報酬善惡」者，文有十句，但釋其四事相濫故。業是增上緣，即諸業習氣。果即異熟，由名言種，從信起佛通真應。「信為道源」，必到佛地故。化佛應現，敬心便感。機感於佛云感他化身，信心成佛乃是自佛。餘易可知，故疏不釋。

In the commentary, "Below is the third major section, the single person Maitreya": first comes the reason for his appearance; later, from "Therefore, completing a single life..." onward, he explains the name for gathering virtues and perfecting the cause. In the commentary, "Tallying with the true source of dharmatā": the text has ten phrases. The first four are doctrinal expositions that solely accord with reality. The first three are in terms of dharmas, and the latter one is in terms of the person, for the person can also be termed pariniṣpanna (thoroughly established). The next four use metaphors to explain, tallying with reality in terms of marks. Being identified with phenomena yet empty, they are identical to real principle. In all cases, the upper phrase designates the mark, and the lower phrase explains and substantiates it. The final two phrases conclude their nature and marks in terms of dharmas. When the sūtra says "having no production, alternately arising and decaying", because of their changing arising and decaying, there is no definite production. Since the lower phrase states they arise from conditions, it clarifies that there is no fixed nature; selflessness is the dharmadhātu itself. In the commentary, "These three unimpeded are the three contemplations in one mind": first the provisional, next the empty, and last the middle. Although their explanation has a sequence, Sudhana's contemplative mind is instantaneously endowed with them in a single thought-moment; it is not entering emptiness from the provisional, and so forth. "Now, the first repays good and evil": the text has ten phrases, but explains only four because the phenomena might be confused. Karma is an adhipati-pratyaya (predominant condition), namely the habitual tendencies of various actions. The fruit is vipāka (maturation), which arises from nominal seeds. Arising as a buddha from faith encompasses both the true and the responsive. "Faith is the source of the Way"; one is certain to reach the stage of buddhahood. When transformation buddhas manifest in response, a reverent mind immediately feels the connection. When a capacity resonates with the Buddha, it is said to elicit another's nirmāṇakāya; but when faithful mind achieves buddhahood, that is one's own buddha. The rest are easily known, so the commentary does not explain them.