大方廣佛華嚴經隨疏演義鈔 11.46

11.46

疏「多望於一當知亦爾」者，二生後正釋也。若總釋者，但改前「一」字為「多」字、「多」字為「一」字，則義自現。如恐不曉，更為具作，應云多能持一，多是有力，能持於一。一依於多，一是無力，潛入多內。由多有力，必不與一有力俱，是故無有多而不攝一也。由一無力，必不與多無力俱，是故無有一而不入多也。如多持一依既爾，一持多依亦然。反上思之，是則能攝亦是多，能入亦是多。雖多攝一即是一入多，然名多持多攝耳。雖多入一即是一攝多，而名多入耳。則前之二門攝入皆屬一，後之二門攝入皆屬多，則二義天隔，非繁重也。

Regarding the Commentary's phrase: "One should know that looking from the many toward the one is also like this," this is the second part, introducing what follows and directly explaining it. If explaining generally, one merely changes the previous word "one" to "many" and "many" to "one," and the meaning becomes self-evident. If one fears not understanding, making it more fully, it should say: "The many can support the one; the many is efficacious, able to support the one. The one depends on the many; the one is powerless, subtly entering into the many. Because the many being efficacious definitely cannot be together with the one being efficacious, therefore there are no many that do not encompass the one. Because the one being powerless definitely cannot be together with the many being powerless, therefore there is no one that does not enter the many." As the many supporting and the one depending is thus, the one supporting and the many depending is also thus. Reflect on this conversely: then that which can encompass is also the many, and that which can enter is also the many. Although the many encompassing the one is precisely the one entering the many, it is named the many supporting and the many encompassing. Although the many entering the one is precisely the one encompassing the many, it is named the many entering. Then in the previous two gateways encompassing and entering both belong to the one, and in the latter two gateways encompassing and entering both belong to the many; thus the two meanings are as far apart as heaven and earth, and it is not redundant.