大方廣佛華嚴經隨疏演義鈔 64.13

64.13

疏「今以十染淨平等而為能治」者，第二能治。此之一治，諸難都寂。謂既染淨平等，則異前地十淨平等。二者染淨既等，不唯但能觀於淨如，則雙通二三之兩救也。又多修無相，出觀少故，便為能治。疏「下觀緣起」下，解妨。上引前難後，今引後難前。緣起逆順，同前四諦染淨相。故答云：五地初能入俗，悟空未深，無相般若悟空方深。

Regarding the commentary's "now, taking the equality of the ten defilements and purities as what counters": this is the second, what counters. With this single counteraction, all objections are thoroughly stilled. That is to say, since defilement and purity are equal, it differs from the previous ground's equality of the ten purities. Second, since defilement and purity are equal, one does not merely contemplate pure tathatā; this universally resolves both the second and third rescues. Furthermore, because one mostly cultivates the signless and emergence from contemplation is rare, this then serves as what counters. Regarding the commentary's "below, contemplating dependent origination" onward: this resolves an objection. Above, the earlier was adduced to challenge the later; now, the later is adduced to challenge the earlier. The reverse and forward orders of dependent origination are the same as the earlier marks of defilement and purity of the four truths. Therefore, the answer states: at the beginning of the fifth ground, one is first able to enter into the conventional, but one's awakening to emptiness is not yet deep; only with signless prajñā is one's awakening to emptiness profound.