大方廣佛華嚴經隨疏演義鈔 28.28

28.28

疏「二隨疑者流類別故」者，上之三義，隨一類中即容此三。今明萬類，謂人天鬼畜音辭差別等。然準疑人，約有所表，但明菩薩據其實義萬類皆通。又菩薩者，但語大心眾生，不妨本類亦有差別，謂天為菩薩、人為菩薩等。疏「三隨疑者所疑異」者，此約所疑之法。是則初是義無礙境，二是辭無礙境，此是法無礙境。然其所疑即十住等，其能疑人未必疑於十信，許互疑故，十信亦疑住行等故。

On the commentary’s "Second, because the streams and categories of those with doubts are distinct", within a single category the preceding three meanings allow for these three. Now it clarifies the myriad categories, meaning the phonetic and linguistic distinctions among humans, devas, ghosts, and animals, and so on. However, regarding the persons with doubts, in terms of what is symbolized, it only clarifies bodhisattvas; based on their actual meaning, all myriad categories are accommodated. Furthermore, as for "bodhisattvas," it merely refers to sentient beings of great aspiration; this does not preclude their original categories from also having distinctions, meaning devas being bodhisattvas, humans being bodhisattvas, and so forth. On the commentary’s "Third, because what those with doubts are doubtful of is different", this is in terms of the dharmas doubted. Thus, the first is the realm of unimpeded meaning, the second is the realm of unimpeded phrasing, and this is the realm of unimpeded dharmas. However, what is doubted refers to the ten abodes and so forth; the persons who harbor doubts are not necessarily in doubt regarding the ten faiths, because mutual doubts are permissible—those of the ten faiths also doubt the abodes, practices, and so forth.