大方廣佛華嚴經隨疏演義鈔 11.48

11.48

疏「五異體相即義」者，此中但即，與前入異，文勢大同。五段之文，唯闕引證耳。於中有四：一立理略明、二反顯前理、三結成正義、四別示其相。今初。為能起邊即是有體，為所起邊即是無體。如云從緣生法，是法即空。意取所生空也，空即無體義。言形奪者，以能起之緣，形對所起，奪彼所起令無體也。

Regarding the Commentary's phrase: "Five: the meaning of different essences being mutually identical," here there is merely identity, differing from the previous entry, but the flow of the text is largely the same. Of the five sections of text, it only lacks adducing proof. Within this there are four: first, establishing the principle and briefly explaining; second, indirectly demonstrating the previous principle; third, concluding and establishing the correct meaning; fourth, distinctively indicating its aspects. Now for the first. As the aspect of being able to bring about, it possesses essence; as the aspect of that which is brought about, it lacks essence. As it is said: "Phenomena that arise from conditions, those phenomena are empty." The intent focuses on what is produced being empty; emptiness is the meaning of lacking essence. The phrase "mutually displacing and dispossessing" means that the condition which is able to bring about, being set in contrast to what is brought about, dispossesses what is brought about, causing it to lack essence.