大方廣佛華嚴經隨疏演義鈔 72.24

72.24

In the commentary, from "first, the characteristic of cognition" onward, it explains the unhinderedness in Dharma discussed earlier. The first line of the treatise designates the name; from "all" onward, it cites the sūtra to explain it. There are two tiers of inquiry and explanation. From "What is it?" onward, this inquires into the essence of the Dharma, namely the sūtra's "practice of Dharma and practice of cognition." Later it inquires into the cognition of Dharma: why is it called the practice of a bodhisattva? The intended answer is clear. From "Hence the sūtra says" onward, both sūtra and treatise are cited together to substantiate it. As for "The treatise says it is spoken based on the cognition of observation": the treatise fully states: "Among these, 'all bodhisattva practices' are spoken based on the cognition of direct realization, which is the practice of Dharma and practice of cognition." The commentary's "This then differs from the previous greatness of meaning": this reveals that unhinderedness in meaning is the greatness of explanation, while the previous unhinderedness in Dharma is the greatness of meaning. In the third, "skillfully explaining the ten grounds" explains the word upāya. From "bestowing upon sentient beings" onward, it explains the words "without distinction," which has two meanings: first, matching the capacities [of beings] without error is "without distinction"; second, not contradicting the path of realization is "without distinction," like bird tracks coinciding with empty space.