大方廣佛華嚴經隨疏演義鈔 72.15

72.15

三「又法比」下，辯二行通局。法比則通，無礙則局。言「故涅槃說」者，證無礙智局。即第十六經〈梵行品〉廣說四無礙竟，云「聲聞無四無礙，無三種法故。一者必須軟語，然後授法。二者必須麁語，然後授法。三者不軟不麁語，然後授法故。」言「聲聞設有少故名無」者，是通妨難。即彼經中迦葉菩薩難云：「若聲聞無者，何以如來說舍利弗等有四無礙？」佛答意云：「如四河入海，此之四河皆有無量水。而言等海者，無有是處。」即少故名無意也。次下又云「或得一、得二三，不得具四，故名為無。」即其義也。從「若就二智所觀」下，結成通局。非唯法比通於大小，今無礙智所觀亦通大小，但能觀無礙局大乘耳。即以法無礙智知法知境及能知智，名法智知差別不異也。下三例然。

Third, from “Moreover, dharma and inference” onward distinguishes the universal and restricted aspects of the two practices. Dharma and inference are universal, whereas unhinderedness is restricted. The statement “Therefore the *Nirvāṇa [Sūtra]* says” proves that unhindered cognition is restricted. That is, after the sixteenth fascicle, the “Pure Conduct Chapter,” extensively explains the four unhindered cognitions, it says: “Śrāvakas lack the four unhindered cognitions because they lack three kinds of dharmas: first, they must use gentle speech and only then transmit the Dharma; second, they must use harsh speech and only then transmit the Dharma; third, they must use speech that is neither gentle nor harsh and only then transmit the Dharma.” The statement “Śrāvakas are said to lack it because, even if they have it, it is deficient” resolves an objection. That is, in that sūtra, Bodhisattva Kāśyapa objected: “If śrāvakas lack it, why did the Tathāgata say that Śāriputra and others possess the four unhindered cognitions?” The Buddha’s reply intended: “Like the four rivers entering the sea, each of these four rivers possesses immeasurable water. Yet to say they are equal to the ocean is impossible.” This means they are called lacking because they are deficient. Just below it also says: “Or they attain one, or attain two or three, but do not attain all four in full; therefore it is said they lack them.” That is its meaning. From “If in terms of what is observed by the two cognitions” onward, it concludes the universal and restricted. Not only do dharma and inference apply universally to the Great and Small [Vehicles], but what is observed by the unhindered cognitions now also applies universally to the Great and Small; it is merely that the unhindered cognition capable of observing is restricted to the Mahāyāna. That is, using the unhindered cognition of dharma to know the dharma, know the objective domain, and know the subjective cognition is called knowing distinctions without difference through dharma-cognition. The three below follow this pattern.