大方廣佛華嚴經隨疏演義鈔 90.4

90.4

疏「此三即法報化」下，結成上義都有四重。然前之三重，三段疏中一一具足。如初云「一約體」，是第一義；二「實法身」，是第二義；三「來即無來」，是第三義，約理也。次二段對三亦然。其第四云「又初唯理」者，以義包含故。言「中一具事理」者，謂從大悲大慈等，即約事也。從無動搖無取捨，即約理也，以行兼事理故。疏「摩羅提」者，隨難解釋，即化用中也。疏「餘可思準」者，疏唯釋五句，以難見故；餘五易了故，故但例之。然此十句，一行因、二行緣、三行相，此三疏已釋竟；四以願扶行，應云若發大願即生妙行；五化他，謂若有悲心，即行四攝；六觀理，謂若觀妙理，即成般若；七隨事理，謂若事理雙遊，是名大乘，即方便善巧；八益物，故疏云「教化眾生即是覺他」；九住果，謂權實雙流，則證無生忍故，從「有智慧故」下是也；第十上順，謂具修萬行，合三世佛家。「又上句亦通所生」者，翻將下句為能生行。謂上求下化名為菩薩，即得生於菩提心家，下經以菩提心為家故。則前七可通二解，後三必須依於前釋，故疏先明上句以為能生之行，後方翻例耳。

Regarding the Commentary's statement, 'These three are precisely the dharmakāya, saṃbhogakāya, and nirmāṇakāya' onward: concluding the above meanings, there are four levels in all. Now, the previous three levels are each fully present in the three sections of the Commentary. For instance, initially saying 'First, in terms of essence' is the first meaning; second, 'the real dharmakāya' is the second meaning; third, 'coming is non-coming' is the third meaning, which is in terms of principle. The subsequent two sections correspond to the three in the same way. The fourth, stating 'Moreover, the first is solely principle', is because it encompasses the meaning. The statement 'The middle one possesses both phenomena and principle' means that from great compassion, great benevolence, and so on, it is in terms of phenomena; from unmoving, without taking or discarding, it is in terms of principle, because practice combines both phenomena and principle.
Regarding the Commentary's mention of 'mālatī': explaining according to difficulty, it belongs to the transformative function.
Regarding the Commentary's statement, 'The rest may be inferred by contemplation': the Commentary only explains five phrases because they are difficult to see; since the other five are easy to understand, they are merely treated by analogy. Now, among these ten phrases: first is the cause of practice, second is the condition of practice, third is the characteristic of practice—these three have already been explained by the Commentary; fourth is supporting practice with vows, which should be said: 'If one generates great vows, wondrous practice will arise'; fifth is transforming others, meaning that if one has a compassionate mind, one practices the four means of embracing; sixth is contemplating principle, meaning that if one contemplates wondrous principle, prajñā is accomplished; seventh is according with phenomena and principle, meaning that if one roams in both phenomena and principle, it is called the Great Vehicle, namely, upāya and skillfulness; eighth is benefiting beings, hence the Commentary says, 'teaching and transforming sentient beings is precisely awakening others'; ninth is abiding in the fruition, meaning that when the provisional and the real flow together, one realizes anutpattikadharmakṣānti, which is the passage from 'because of having wisdom' onward; tenth is ascending in accord, meaning that completely cultivating the myriad practices accords with the family of the Buddhas of the three periods of time.
Regarding 'Moreover, the upper phrase also applies to that which is generated': this reverses it, taking the lower phrase as the practice that is able to generate. This means that seeking above and transforming below is called a bodhisattva, who then attains birth in the family of the bodhicitta, because the sūtra below takes the bodhicitta as the family. Thus, the first seven can admit of two interpretations, while the last three must rely on the previous explanation; hence the Commentary first clarifies the upper phrase as the generating practice, and only later reverses it by analogy.