大方廣佛華嚴經隨疏演義鈔 33.6

33.6

第二財首菩薩。疏「餘準此知」者，上三各顯二義，下七不欲繁文，故令例知。若具說者，行二義者，一隨修何行時、二以何行化之。其能化行與所行行未必全同，如行施行時，或以施行化、或以禪慧行化故。解二義者，一隨有深淺之解、二說諸佛菩薩之解化故。言論二者，一隨何國俗言說、二宜用何等言辭化故。心樂二者，一隨希求何法、二稱根為說諸願樂故。方便二者，一隨何進趣時、二隨用何善巧等化故。思惟二者，一隨思求何義、二宜說云何思化故。觀察二者，一如說修學時、二稱宜為說觀察相故。

Second, Bodhisattva Guṇacūḍa. Regarding the commentary's "the rest should be understood by analogy with this," the three above each revealed two meanings, and the seven below avoid prolix text, hence directing that they be known by analogy. If spoken in full: the two meanings of practice are, first, in accordance with whatever practice is cultivated, and second, by what practice one transforms them. The practice of the one transforming and the practice performed are not necessarily entirely identical; for instance, when performing the practice of giving, one may transform through the practice of giving, or transform through the practice of dhyāna and wisdom. The two meanings of understanding are, first, in accordance with whether there is deep or shallow understanding, and second, teaching the understanding of all buddhas and bodhisattvas to transform them. The two meanings of discourse are, first, in accordance with the speech and customs of whatever land, and second, what manner of words are suitable to use to transform them. The two meanings of mental aspiration are, first, in accordance with what dharma is sought, and second, preaching various aspirations to transform them matching their capacities. The two meanings of upāya are, first, in accordance with whatever time of advancement, and second, by using whatever skillful means to transform them. The two meanings of contemplation are, first, in accordance with whatever meaning is contemplated and sought, and second, what manner of contemplation is suitable to preach to transform them. The two meanings of observation are, first, at the time of cultivating and learning as taught, and second, preaching the characteristics of observation as appropriate.