大方廣佛華嚴經隨疏演義鈔 7.24

7.24

疏「別教依一法性而顯三」者，以一法性統之，亦不得迢然有別。一一法門不離法性，故云「以知法性離五欲過故，隨順修行尸波羅蜜。以知法性無亂想故，隨順修行禪波羅蜜。以知法性本有智慧光明無癡暗故，隨順修行般若波羅蜜」等。疏「圓教三一無障礙」者，即三而一、即一而三，非唯一體統之，一學之中攝三皆盡。一行尚具一切，何況三耶？

In the commentary, “The separate teaching manifests the three by relying on the one dharmatā” means that, because the one dharmatā unifies them, they cannot be distinctly separate either. Not a single dharma-gate is separate from dharmatā; hence it says: “Because one knows that dharmatā is free from the faults of the five desires, one accords with it to practice śīlapāramitā. Because one knows that dharmatā has no scattered thoughts, one accords with it to practice dhyānapāramitā. Because one knows that dharmatā inherently possesses the light of wisdom free from the darkness of delusion, one accords with it to practice prajñāpāramitā,” and so forth. In the commentary, “In the perfect teaching, three and one are unobstructed” means that the three are precisely the one, and the one is precisely the three; it is not merely that a single substance unifies them, but within a single practice, the three are subsumed entirely. If even a single practice contains all, how much more so the three?