大方廣佛華嚴經隨疏演義鈔 72.22

72.22

疏「即開方便門」者，開方便有二義：一於一佛乘分別說三名之為開，即初施權故。〈信解品〉末云「隨諸眾生宿世善根，又知成熟未成熟者，種種籌量分別知已，於一乘道隨宜說三」等是也。二開者開除、開發，故第四經云「此經開方便門、示真實相。」斯即說三為方便，名之為開也。「然皆為一事」下，疏是也。第一經云「我此九部法，隨順眾生說，入大乘為本，以故說是經。」亦即長行中云「諸佛世尊唯以一大事因緣故出現於世。」又云「舍利弗！諸佛如來但教化菩薩，諸有所作常為一事，唯以佛之知見示悟眾生。」即其文也。故引論明隨順解脫，即方便多門皆順解脫也。

As for the commentary's statement, "namely, opening the gate of upāya": opening upāya has two meanings. First, differentiating and explaining the three within the one Buddha-yāna is called "opening," which is the initial setting forth of the provisional. At the end of the "Chapter on Faith and Understanding" it says: "In accordance with the roots of goodness of the various sentient beings from past lives, and knowing those who are matured and unmatured, having variously deliberated and differentiated, on the path of the One Vehicle he speaks of the three according to what is fitting," and so forth. Second, "opening" means to clear away [obstacles] and to reveal; hence the fourth fascicle says: "This sūtra opens the gate of upāya and shows the true characteristic." This means that speaking of the three is upāya, which is called "opening." From "However, they are all for the one matter" onward, the commentary is [elucidating this]. The first fascicle says: "These nine divisions of Dharma of mine are spoken in accordance with sentient beings; entering the Great Vehicle is the fundamental [purpose], and for this reason I preach this sūtra." This is also what the prose section states: "The Buddhas, the World-Honored Ones, appear in the world only by reason of the one great cause." It also says: "Śāriputra! The Buddhas, the Tathāgatas, only teach and transform bodhisattvas; everything they do is always for one matter: solely by means of the Buddha's knowledge and vision to reveal [the Dharma] and awaken sentient beings." These are the relevant passages. Therefore, the treatise is cited to clarify "concordance with liberation"; that is, the many gates of upāya all accord with liberation.