大方廣佛華嚴經隨疏演義鈔 85.3

85.3

疏「故前明不異漸之頓」下，第二明該羅等義。三對為三：一明漸頓該羅。二互不異，即該羅義。其多門而眾人同契，即不異漸之頓相也。上不壞多門入法身等。十種別故，即是漸義。眾人同契，即是頓義。或一人證多、或多人同證，故即頓也。一人歷位，即是漸相，而圓修故，不異頓也。二「前即不異末之本」等者，本末交映也。「雖卷而恒舒」，即不異末之本相也。卷謂不離祇園，而恒舒者而羅身雲於法界也。言「雖舒而恒卷」者，謂雖羅形於法界，而未動足於祇園，是不異本之末也。「本末無礙」下，結第二門。三「今託人進修」下，釋人法融會也。語則不似前二，但似結成，今會意亦具矣。謂託人修進者，人融法也。「使大教弘通」，法成人也。言「即斯本意」者，語則正結第三意，則通結上二，成總顯會意也。

Regarding the Commentary's statement, "Therefore, the preceding illuminated the sudden that is not different from the gradual" and so on, this is the second part: explaining the meanings such as encompassing. The three pairs form three parts: First, explaining that the gradual and sudden encompass each other. That they are mutually non-different is precisely the meaning of encompassing. The fact that through multiple gates many people attain the same realization is the characteristic of the sudden that is not different from the gradual. Above, entering the dharmakāya through non-destructive multiple gates contains ten distinctions, which is the meaning of the gradual. That many people attain the same realization is the meaning of the sudden. Alternatively, one person realizing multiple [gates] or multiple people realizing the same [gate] is the sudden. One person progressing through the stages is the characteristic of the gradual, but because of perfect practice, it is not different from the sudden. Second, concerning "the preceding is the root that is not different from the branch" and so on, this is the mutual reflection of root and branch. "Though rolled up, it is constantly unfurled" is the characteristic of the root not being different from the branch. "Rolled up" means not departing from the Jetavana; "constantly unfurled" means spreading clouds of bodies throughout the dharmadhātu. As for "though unfurled, it is constantly rolled up," it means that although forms are spread throughout the dharmadhātu, one does not move a single step from the Jetavana; this is the branch that is not different from the root. The text from "Root and branch are unimpeded" onward concludes the second approach. Third, concerning the text from "Now, relying on the person to make progressive cultivation" onward, it explains the fusion of person and Dharma. The phrasing is not like the preceding two, merely appearing to conclude, yet the purport of the present assembly is fully present. That is, "relying on the person to make progressive cultivation" means the person merges with the Dharma; "causing the great teaching to be widely propagated" means the Dharma perfects the person. As for the statement, "this is precisely the original intent," the phrasing directly concludes the third point, but in meaning it connects with and concludes the upper two, forming a general revelation of the purport of the assembly.