大方廣佛華嚴經隨疏演義鈔 11.38

11.38

疏「三俱存無礙義」等者，雙融同異也。文中亦四：一正釋。二「是故唯一多一自在」下，句數料揀。於中有二：先總明。欲多常多、欲一常一，故云自在。二「一或舉體全住」下，別釋。初二句可知。三「或俱存」者，俱存住自及遍應也，亦俱存唯一及多一也。四「雙泯」者，即第四句，由俱存則相即奪故住一，即遍應非住一也。遍應即住一，非遍應也。五「或總合」者，合前四句為解境故。六「或全離」者，全離前五，成行境故。三「文云諸法」下，引證。如前已引，意取和合起義。四「此上」下，總結三門大旨。

Regarding the Commentary's phrase: "Three: the meaning of both persisting without obstruction," and so on, this is the dual fusion of identity and difference. In this text there are also four parts: First, the direct explanation. Second, from "Therefore, whether solely one or manifoldly one, there is ease and mastery" onward, the discrimination of propositional permutations. Within this there are two: First, a general clarification. If one wishes it to be manifold, it is constantly manifold; if one wishes it to be one, it is constantly one—hence it is called "ease and mastery." Second, from "The one may either, as its whole essence, abide completely" onward, the separate explanation. The first two propositions are clear. Third, "or both persist": both persisting in abiding in self and pervading responsively; it also means both persisting as solely one and manifoldly one. Fourth, "both obliterated": that is, the fourth proposition. Because their co-persistence entails their mutual identification and dispossession, abiding as one is precisely pervading responsively, not abiding as one; pervading responsively is precisely abiding as one, not pervading responsively. Fifth, "or comprehensively united": because uniting the previous four propositions constitutes the object of understanding. Sixth, "or completely transcended": because completely transcending the previous five constitutes the object of practice. Third, from "The text says, 'All phenomena…'" onward, adducing proof. As it was already cited before, the intent here takes the meaning of arising from combination. Fourth, from "The above…" onward, summarizing the broad purport of the three gateways.