大方廣佛華嚴經隨疏演義鈔 24.8

24.8

疏「分與無分皆無礙故，乃至然各四句」者，總相而言，分即是事、無分是理，理事既融故無障礙。言各有二四句者，事理皆四故。理四句者，一無分限，以遍一切故；二非無分，以一法中無不具故；三具分無分，謂分無分一味，以全體在一法而一切處恒滿故，如觀一塵中見一切處法界；四俱非分無分，以自體絕待故、圓融故，二義一相非二門故。事四句者，一有分，以隨自事相有分齊故。二無分，以全體即理故。《大品》云「如色，前際不可得、後際不可得。」此即無分也。三俱，以前二義無礙，是故具此二義方是事故。四俱非，以二義融故、平等故、二相絕故。

Regarding the commentary's statement “Because both the partitioned and the unpartitioned are unobstructed, up to: each having four propositions”: speaking generally, the partitioned is phenomena, and the unpartitioned is principle; since principle and phenomena are interfused, there is no obstruction. When it says that each has two sets of four propositions, it is because principle and phenomena both have four. The four propositions of principle: (1) without limits or divisions, because it pervades all; (2) not unpartitioned, because there is no single phenomenon in which it is not fully present; (3) possessing both partition and non-partition—that is, partition and non-partition are of one flavor—because the entire essence resides in one phenomenon while remaining perpetually complete everywhere, as in observing a single dust particle and seeing the dharmadhātu of all places; (4) neither partitioned nor unpartitioned, because its own essence transcends opposites and is perfectly interfused, the two meanings being of one characteristic and not two separate approaches. The four propositions of phenomena: (1) having partition, because they have boundaries in accordance with their own phenomenal characteristics; (2) without partition, because their entire essence is identical to principle, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā says: “As with form, the previous limit cannot be grasped, and the posterior limit cannot be grasped”—this is non-partition; (3) both, because the previous two meanings are unobstructed, so possessing these two meanings is precisely what constitutes a phenomenon; (4) neither, because the two meanings are interfused, equal, and transcend the two characteristics.