大方廣佛華嚴經疏 32.8

32.8

Second, in explaining the application of the analogy, it applies to the above three sections in sequence, yet applies them jointly.
First, the Treatise states: "This painting and wind are like preaching." This applies to the characteristics of the analogy above.
Next, the Treatise states: "Because they lack intrinsic nature, they cannot be seen; because they do not abide, and because they are adventitious." This applies to the non-existence above. That is, using non-intrinsic nature to apply to non-abiding above. "Because they are adventitious" brings out the reason why names lack nature and do not abide: names are guests to reality, hence they have nowhere to abide and lack intrinsic nature.
Second, applying to the prior non-non-existence, it states: "It is not that there is no such verbal expression therein."
Third, applying to the prior conclusion of inexpressibility, it states: "Thus, the verbal expressions of the Buddha's wisdom revealing the superior distinctions and analyses of the stages are difficult to see." "The Buddha's wisdom" is the object analyzed, applying to the place of space above. From "verbal expressions revealing" downward is the analyzing subject, applying to the matters in space above. Subordinating the expression to the intended meaning, it is also difficult to see, applying to the inexpressible place above.
Now, the "Buddha's wisdom" of the Treatise is precisely the "Muni's wisdom" of the present sūtra. Muni here translates as "silent", because the characteristic of wisdom is identical to the nature of wisdom. This is the wisdom of the stages, yet it is called the Buddha's wisdom because they lack two different essences. Alternatively, it was simply that the translator, seeing the word Muni, took it to refer to Śākyamuni.