大方廣佛華嚴經隨疏演義鈔 6.3

6.3

疏「今初且西域」下，釋第一門。於中三：初雙標開合、次「且不分」下雙釋開合、後「以斯多義」下雙結開合。今初也。西域開合者，如龍樹之釋《大品》、無著之解《金剛》等，皆合而不分也；而智光、戒賢各分三時，皆開而不合也。東夏開不開者，如僧肇之解《淨名》、僧叡之釋《思益》等，皆合而不分也；生公之立四輪、智者之立四教等，皆開而不合也。故諸德見開有失則合、見合有失則開，不應局執也。

Regarding the Commentary's passage from "Now, first, in the Western Regions" onward: this explains the first section. Within it there are three parts: first, positing both opening and combining together; next, from "Moreover, not dividing" onward, explaining both opening and combining together; and finally, from "For these many reasons" onward, concluding both opening and combining together. This is the first part. As for opening and combining in the Western Regions: Nāgārjuna's explanation of the Pañcaviṃśatisāhasrikā Prajñāpāramitā and Asaṅga's commentary on the Vajracchedikā, for example, both combined without dividing; whereas Jñānaprabha and Śīlabhadra each divided [the teachings into] three periods, both opening without combining. As for opening or not opening in the Eastern Land (China): Sengzhao's commentary on the Vimalakīrtinirdeśa and Sengrui's explanation of the Viśeṣacintabrahmaparipṛcchā, for example, both combined without dividing; whereas Master Sheng's establishment of the four wheels and Zhiyi's establishment of the four teachings, for example, both opened without combining. Therefore, when the venerable masters saw defects in opening, they combined; and when they saw defects in combining, they opened—one should not be rigidly attached.