大方廣佛華嚴經隨疏演義鈔 11.53

11.53

疏「如一望多」下，第二例多望一也。於中亦二：先結前，即是舉於能例，大意全同前相入門也，但即入別耳。言「有體無體」者，有體即前一是能起，故有體也。無體者，即前舉例中多一亦然，明一無體也。「故能攝他同己」者，成上一有體，攝他多也。即前無有不一之多耳。「廢己同他」者，成前一無體也。故廢己一同他多也，即前無有不多之一耳。雖有有體無體二義，皆屬一望於多，故云「攝他同己、廢己同他」。

On the Commentary's passage starting from "Just as looking from the one toward the many": second, by analogy, looking from the many toward the one. Within this there are also two parts: first, summing up the preceding, which presents what serves as the basis for analogy; the overarching meaning is completely identical with the previous gate of mutual entrance, differing only in that this is identification [rather than entrance]. As for "having essence and lacking essence": "having essence" refers to the preceding point that the one is what can produce, and therefore has essence; "lacking essence" refers to the preceding analogy where the many and the one are likewise, clarifying that the one lacks essence. "Therefore it can assimilate the other into oneself" completes the preceding point that the one has essence and assimilates the other—the many. This is precisely the earlier "there are no many that are not one." "Relinquishing oneself to be identical with the other" completes the preceding point that the one lacks essence. Thus, one relinquishes oneself—the one—to be identical with the other—the many; this is precisely the earlier "there is no one that is not many." Although there are the two meanings of having essence and lacking essence, both belong to looking from the one toward the many; hence it says "assimilating the other into oneself, and relinquishing oneself to be identical with the other."