大方廣佛華嚴經隨疏演義鈔 25.22

25.22

疏「此上猶通諸大乘教」者，結前生後。生後唯屬一乘華嚴之宗。結前不出法性色相之身土，及四身四土之義故。謂一及第四唯法性，二三唯法性及如智，五六具上諸義亦不出如智，七八方具事理無礙故。上八門不出事理無礙實教之宗，故通諸大乘，即同教一乘義也。故此下二方是事事無礙法界華嚴別教一乘宗也。

On the commentary's "The above still applies generally to the various Mahāyāna teachings": this concludes what precedes and introduces what follows. It introduces what belongs exclusively to the Huayan school of the One Vehicle. It concludes that what precedes does not go beyond the body and land of dharmatā and form-characteristics, and the doctrine of the four bodies and four lands. That is, the first and the fourth are solely dharmatā; the second and third are solely dharmatā and tathatā-wisdom; the fifth and sixth are endowed with the above meanings and also do not go beyond tathatā-wisdom; and the seventh and eighth only then possess the non-obstruction of phenomena and principle. Since the above eight gates do not go beyond the school of the definitive teaching of the non-obstruction of phenomena and principle, they apply generally to the various Mahāyāna teachings, which is the meaning of the One Vehicle of shared teaching. Therefore, only the following two are truly the school of the separate-teaching One Vehicle of the Huayan dharmadhātu of the non-obstruction of phenomenon with phenomenon.