大方廣佛華嚴經隨疏演義鈔 68.44

68.44

疏「論釋云此十」下，所以釋者，由上釋十句但明其中所起勝行，未顯方便殊勝之由。今總釋之，先舉論、後「皆上下二句」下疏釋。於中有三：初解共對。次「由此上下各能」下釋對治。「上句治凡」者，觀空。「下句治小」者，起行故。後「由二攝取」下，通釋兩箇攝取。以上共對亦有攝取，對治亦有攝取，此二攝取大旨則同。上句攝取下句則不滯小，下句攝取上句則不滯凡，此是共對攝取成殊勝行。上句治凡不攝下句，非真實治；下句治小不攝上句，亦非實治。二互相攝，皆成勝行。又若別說，上句攝下即空中方便慧，下句攝上為有中殊勝行。二既和合，通得名為十種方便，亦得名為十種勝行。故論但云「此十種發起殊勝行既空有無滯，故能對治六地之中樂無作行」也。

Regarding the Commentary's line beginning with "The treatise's explanation says that these ten": the reason it is explained is that the explanation of the ten phrases above only clarified the superior practices initiated therein, but did not reveal the reason for upāya being superior. Now, explaining it in general, it first cites the treatise, and then from "both the upper and lower phrases" onward the Commentary explains it. Within this there are three parts: first, explaining the mutual pairing; next, from "due to this, the upper and lower can each" onward, explaining the antidotes. "The upper phrase remedies ordinary beings" by contemplating emptiness; "the lower phrase remedies the Hinayāna" because it initiates practice. Afterwards, from "due to the two gatherings" onward, it explains both gatherings. Because the mutual pairing above also has gathering, and the antidotes also have gathering, the main purports of these two gatherings are the same. When the upper phrase gathers the lower phrase, one does not stagnate in the Hinayāna; when the lower phrase gathers the upper phrase, one does not stagnate among ordinary beings; this is mutual pairing gathering to accomplish superior practice. If the upper phrase remedies ordinary beings without gathering the lower phrase, it is not a genuine antidote; if the lower phrase remedies the Hinayāna without gathering the upper phrase, it is also not a genuine antidote. The two mutually gathering each other both accomplish superior practice. Moreover, if spoken of separately, the upper phrase gathering the lower is the upāya and prajñā within emptiness; the lower phrase gathering the upper is the superior practice within existence. Since the two are harmonized, they can generally be called the ten kinds of upāya, and can also be called the ten kinds of superior practice. Therefore the treatise simply says: "Since these ten kinds of initiating superior practice are unobstructed in emptiness and existence, they can remedy the practice of delighting in unconditionedness on the sixth ground."