大方廣佛華嚴經隨疏演義鈔 38.52

38.52

疏「此大同地中樂無作行對治」者，即是七地。由六地般若常樂無作，今起十行以為能治。法之有本不得不知，全引彼文恐成繁長，要自尋檢。疏「於一佛乘說無量故」，此對即《法華》第一中意。故經云「諸佛以方便力，於一佛乘分別說三。」又云「吾從成佛已來，種種因緣、種種譬喻，無量方便引導眾生。」即從本流末。言「雖有眾多皆佛因」者，即攝末歸本。故彼經中三世諸佛皆云「以無量無數方便演說諸法，是法皆為一佛乘故。」第三云「汝等所行是菩薩道。」又云「究竟至於一切種智。」故皆佛因。是知依實開權，說一即多；會權歸實，說多即一。

Regarding the commentary's: "This largely accords with the remedy of delighting in unconditioned practice in the bhūmis," this refers to the seventh bhūmi. Because the prajñā of the sixth bhūmi constantly delights in the unconditioned, one now gives rise to ten practices as the remedy. One cannot fail to know that dharmas have their roots; citing that text in its entirety would be overly lengthy, so one must consult it oneself. The commentary says: "Because in the one Buddha vehicle limitless [teachings] are taught," this directly corresponds to the intent in the first fascicle of the Lotus Sūtra. Hence the sūtra says: "The Buddhas, through the power of upāya, differentiate and preach the three within the one Buddha vehicle." It also says: "Since I attained Buddhahood, with various causes and conditions, various parables, and limitless upāya I have guided sentient beings." This is flowing from the root to the branches. Saying "although they are many, all are Buddha-causes" is gathering the branches back to the root. Hence in that sūtra the Buddhas of the three periods of time all say: "Expounding all dharmas with limitless and countless upāyas, these dharmas are all for the sake of the one Buddha vehicle." The third [fascicle] says: "What you are practicing is the bodhisattva path." It also says: "Ultimately reaching all-aspect cognition (sarvākārajñatā)." Therefore, all are Buddha-causes. One thus knows that relying on the real to open the provisional, teaching the one is the many; converging the provisional back to the real, teaching the many is the one.