大方廣佛華嚴經隨疏演義鈔 14.25

14.25

疏「然十宗五教」下，第二釋通妨難。謂有難云：十宗何異五教，而重辯耶？故為此通。然有二義：一則通局不同、二乃體式有異。今初，先雙標；後「教則」下雙釋，顯明二通、影出二局。上句言「教則一經容有多教」者，顯明教通也。如一《維摩》則具五教，《涅槃》、《般若》等亦具五教，故而影出宗局。《維摩》但是事理無礙宗，不通三性空有等宗故。言「宗則一宗容具多經」者，顯明宗通。以一事理無礙宗內，該《法華》、《維摩》、《涅槃》等，故而影出教局也。如一經中具有五教，不相通故。

Regarding the Commentary's passage starting from "However, as for the ten tenets and five teachings": this is the second [section], explaining and resolving objections. That is, an objection raises: How do the ten tenets differ from the five teachings, such that they must be deliberated again? Therefore this resolution is provided. Now, there are two points: first, universality and specificity differ; second, structural format is distinct. Now for the first: it first marks both together; then, from "As for the teachings" onward, it explains both, making manifest the two kinds of universality and implicitly bringing out the two kinds of specificity. The upper clause saying "As for the teachings, a single sūtra may contain multiple teachings" makes manifest the universality of the teachings. For example, a single Vimalakīrti-sūtra contains all five teachings, and the Mahāparinirvāṇa-sūtra, Prajñāpāramitā-sūtras, and so forth also contain all five teachings; thus this implicitly brings out the specificity of the tenets, because the Vimalakīrti-sūtra is solely of the tenet of the non-obstruction of phenomena and principle, and does not extend to the tenets of the three natures, emptiness and existence, and so on. Saying "As for the tenets, a single tenet may encompass multiple sūtras" makes manifest the universality of tenets. Because within the single tenet of the non-obstruction of phenomena and principle, the Saddharmapuṇḍarīka, Vimalakīrti, Mahāparinirvāṇa, and so forth are encompassed; thus this implicitly brings out the specificity of the teachings, because within a single sūtra all five teachings are present and do not interpenetrate.