大方廣佛華嚴經隨疏演義鈔 90.25

90.25

疏「五或見釋迦」下，約經即到無障礙處。疏中先引無著立功德名；後「謂一切時」下，將釋論意以會經文。彼論具云「謂已慣習一切煩惱，及所知障對治聖道，即一切智及定自性以為能治。」故無著論詺為修治。又已到於永離一切障處，故經名為到無障處。經中別說但明十度，而偈總云「供養諸佛修行道」，則無所不具，疏有「等」言。

In the commentary, from “Fifth, ‘Or seeing Śākya’ ” below, in terms of the sūtra, this is reaching the unhindered state. In the commentary, it first cites Asaṅga to establish the name of the virtue; next, from “meaning at all times” below, it takes the treatise’s meaning to match the sūtra text. That treatise states in full: “It means having thoroughly practiced the holy path that counteracts all afflictions and cognitive obscurations, using the nature of omniscience and samādhi as the antidote.” Therefore, Asaṅga’s treatise designates it as “cultivation and purification.” Furthermore, having already reached the state of being forever free from all obscurations, the sūtra calls it “reaching the unhindered state.” The sūtra specifically mentions only the ten pāramitās, but the verse generally states, “Making offerings to all Buddhas and practicing the path,” thus leaving nothing unincluded; hence the commentary has the word “and so forth.”