大方廣佛華嚴經隨疏演義鈔 83.57

83.57

疏「五無障礙法界」者，此中亦有五義：一前四融為一味；二四相歷然，故云「一異無障礙」；三一異雙存；四一異互奪雙泯絕，故云「存亡不礙」；五自在圓融，謂欲一則一、欲異則異，欲存即存、欲泯便泯。異不礙一、泯不礙存，方為自在；常一常異、常存常泯，名為圓融。疏「此五能所如次及通可以意得」者，通則隨一能入遍入五所入，隨一所入皆用五能，斯為正意。言如次者，一身入法法界、二智入人法界、三身智俱存入無二法界、四身智俱泯入人法俱泯法界、五人法圓融入無障礙法界。此為第三能所渾融無二中之五句也。

Regarding the Commentary's "Fifth, the unobstructed dharmadhātu": here there are also five meanings: first, the previous four harmonize into a single flavor; second, the four characteristics remain distinct, hence it is said, "Oneness and difference are unobstructed"; third, oneness and difference both subsist; fourth, oneness and difference mutually negate and both perish, hence it is said, "Subsistence and cessation are unobstructed"; fifth, sovereign perfect interpenetration—meaning if one wishes oneness it is one, if one wishes difference it is different, if one wishes subsistence it subsists, and if one wishes cessation it ceases. Difference does not obstruct oneness, and cessation does not obstruct subsistence—only this is sovereignty; constantly one and constantly different, constantly subsisting and constantly ceasing—this is called perfect interpenetration. Regarding the Commentary's statement "These five regarding the capable and the object of entry, according to sequence and comprehensively, can be grasped conceptually": comprehensively, any single capable entry pervades entry into all five objects of entry, and any single object of entry employs all five capable entries; this is the primary meaning. As for according to sequence: first, the body entering the dharmadhātu of dharmas; second, wisdom entering the dharmadhātu of persons; third, both body and wisdom subsisting, entering the non-dual dharmadhātu; fourth, both body and wisdom ceasing, entering the dharmadhātu where person and dharma both cease; fifth, the perfect interpenetration of person and dharma, entering the unobstructed dharmadhātu. These are the five propositions within the third [category], the complete harmonious non-duality of the capable and the object of entry.