大方廣佛華嚴經隨疏演義鈔 76.4

76.4

疏「遮照一時為雙運」等者，若約權實俱行為雙運者，則第二段已是雙運竟。今遮照為雙運，則此中方有，即合前二門為此第三門矣。既言遮照一時，則全遮為照、全照為遮，則二門峙立。以照奪遮，遮亡；以遮奪照，照寂。則為遮照兩亡矣。言「無礙」者，自有二意：一遮不礙照、照不礙遮；二者雙存不礙雙奪、雙奪不礙雙存。故云無礙。如此方稱自在，故下結云「以此結上二段同斯無礙，故曰深玄。」

Regarding the commentary's "Simultaneous occlusion and illumination constitute dual operation" and so on: if we take the simultaneous practice of provisional and real as dual operation, then the second section has already completed dual operation. Now, taking occlusion and illumination as dual operation only occurs here; that is, combining the previous two gates forms this third gate. Since it says occlusion and illumination are simultaneous, then total occlusion is illumination and total illumination is occlusion, and the two gates stand opposite each other. When illumination negates occlusion, occlusion vanishes; when occlusion negates illumination, illumination is stilled. Then both occlusion and illumination vanish. The term "unhindered" inherently has two meanings: first, occlusion does not hinder illumination, and illumination does not hinder occlusion; second, preserving both does not hinder negating both, and negating both does not hinder preserving both. Hence it is called unhindered. Only in this way can it be called unhindered mastery. Therefore, it concludes below: "Using this to conclude the above two sections, both share this unhinderedness; hence it is called profound and abstruse."