大方廣佛華嚴經隨疏演義鈔 90.4

90.4

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.