大方廣佛華嚴經隨疏演義鈔 33.8

33.8

疏「四融上諸義」等者，即總攝上三共為一致也。然前三中，初後即性相交徹，中一乃悲智雙運，故今融成悲智性相皆無障礙。就文更三：初明所化性相無礙，即前第一意。二從「以斯義故」下，躡前初意以辨能化，即前第二意。悲智無礙，悲對前事、智對前理。三「今以寂滅非無」下，更融前能所，兼具前第三意，方成一味。於中二：先正明、後結釋。前中亦三：初融所化性相無礙，以成能化無化而化，即前第一意。二「以隨緣非有」下，即融其能化，以成前第三化不失空。三「所化既空有無二」下，對於所化，成前第二能化悲智無礙之義。

Regarding the commentary's "Fourth, harmonizing the above various meanings" and so forth, it gathers the above three together into a single unity. In the preceding three, the first and the last are the interpenetration of nature and characteristics, while the middle one is the dual operation of compassion and cognition; hence now they are harmonized so that compassion, cognition, nature, and characteristics are entirely unobstructed. With respect to the text there are further three parts: first, clarifying that the nature and characteristics of those transformed are unobstructed, which is the first intention above. Second, from "By this meaning" onward, it follows upon the first intention above to discern the one who transforms, which is the second intention above: compassion and cognition are unobstructed, compassion corresponding to the preceding phenomena, and cognition corresponding to the preceding principle. Third, from "Now, because quiescence is not nonexistent" onward, it further harmonizes the preceding active agent and the object, additionally incorporating the third intention above, only then becoming of one flavor. Within this there are two parts: first, directly clarifying; second, concluding the explanation. In the first part there are also three: first, harmonizing the nature and characteristics of those transformed so they are unobstructed, thereby establishing that the one who transforms transforms without transformation, which is the first intention above. Second, from "Because according with conditions is not existent" onward, it harmonizes the one who transforms, thereby establishing the third above that transformation does not lose emptiness. Third, from "Since those transformed are empty, existence and nonexistence are not two" onward, with respect to those transformed, it establishes the meaning of the second above that compassion and cognition in the one who transforms are unobstructed.