大方廣佛華嚴經隨疏演義鈔 2.10

2.10

疏「萬行紛披，比華開錦上」者，第十諸藏純雜具德門。至相十玄中有此名也，然有二意，故賢首改為廣狹自在無礙門。一者若以契理為純、萬行為雜，即是事理無礙，非事事無礙。設如菩薩大悲為純，盡未來際唯見行悲，餘行如虛空。若約雜門，即萬行俱修者，此二門異，亦不成事事無礙。二者如一施門，一切萬法皆悉名施，所以名純。而此施門，即具諸度之行，故名為雜。如是純之與雜不相障礙，故名具德，則事事無礙義成。而復一中具諸度，諸度存即名相入門；若諸度泯，復似相即門。故不存之，改為廣狹。今以至相但約行為小異，此段略無主伴，故復出之以成十義耳。言比華開錦上者，意取五綵之線華色雖異，一一之線皆悉通過。通喻於純，異喻於雜，故常通常異，名為無礙。不同繡畫但異，不通上之十玄。略陳大格，廣如向下義分齊中。

Regarding the commentary's statement, "The myriad practices spread out profusely, like flowers blossoming upon brocade": this is the tenth, the gate of the distinct repositories of pure and mixed possessing [all] virtues. This name is found in the ten profundities of Zhixiang; however, it has two senses, which is why Xianshou changed it to the gate of the unhindered mastery of breadth and narrowness. First, if accord with principle is taken as pure and the myriad practices as mixed, then this is the unhindered interpenetration of phenomenon and principle, not the unhindered interpenetration of phenomenon and phenomenon. Suppose that for a bodhisattva great compassion is pure, so that to the exhaustion of the future limits he is seen only practicing compassion while his other practices are like empty space. If, in terms of the gate of the mixed, he cultivates the myriad practices together, these two gates are distinct, and this also does not constitute the unhindered interpenetration of phenomenon and phenomenon. Second, if taking the single gate of giving, all the myriad dharmas are entirely called giving, and therefore it is called pure; yet this gate of giving is itself endowed with the practices of all the [other] perfections, and therefore it is called mixed. In this way, pure and mixed do not obstruct each other, and so it is called possessing [all] virtues; thus the meaning of the unhindered interpenetration of phenomenon and phenomenon is established. Furthermore, when one contains all the perfections, if all the perfections remain preserved it is called the gate of mutual entry; if all the perfections are dissolved, it further resembles the gate of mutual identity. Therefore, he did not retain it and changed it to breadth and narrowness. Now, because Zhixiang merely applied this to practice with a slight difference, and this passage briefly omits host and companion, he again presented it here to establish the ten meanings. As for the expression "like flowers blossoming upon brocade," the intended meaning draws upon five-colored threads: though the colors of the flowers are distinct, each and every thread runs straight through. Running through serves as a metaphor for the pure; being distinct serves as a metaphor for the mixed; thus, being constantly running-through and constantly distinct is called unhindered. It is not like embroidered paintings that are merely distinct without running through the aforementioned ten profundities. This briefly sets forth the broad framework; the full explanation is as found below in the section on doctrinal scope.