大方廣佛華嚴經隨疏演義鈔 16.17

16.17

疏「良以涅槃無廣，廣與大同」下，釋妨。謂有問言：涅槃此義本釋大字，何得以廣配之？故今通云：涅槃但言大般涅槃，無有廣字，以大字含廣故。以能建大義，即廣家之義以釋大字。今經大字對體、廣字對用，故字別釋因便，便通方廣之經。謂十二分教中有方廣經，無有大字，而用大字釋方廣言。即如下合釋方廣云「宣說廣大甚深法故，能生無量廣大果故」，皆以大釋廣也。

Regarding the Commentary's passage beginning with, "Truly, because in the Nirvāṇa [Sūtra] there is no [term] 'vast' (guang), 'vast' and 'great' are identical": it resolves a potential objection. This means someone might ask: "Since this meaning in the Nirvāṇa [Sūtra] originally explains the character 'great' (da), why should it be matched with 'vast' (guang)?" Therefore, it is now clarified: The Nirvāṇa [Sūtra] speaks only of Mahāparinirvāṇa and does not have the word "vast"; [this is] because the word "great" encompasses "vast." Because it "can establish great significance," it takes the meaning belonging to "vast" to explain the word "great." In the present sūtra, the word "great" corresponds to the essence, and the word "vast" corresponds to the function; hence, explaining the words separately takes advantage of the opportunity to encompass the sūtras of vaipulya (fangguang). That is to say, among the twelve divisions of the teachings, there are vaipulya sūtras that do not contain the word "great," yet they use the word "great" to explain the term vaipulya. Just as below, where it combines and explains "vaipulya" as "because it proclaims vast and profound dharmas, and because it can generate measureless, vast fruits," both use "great" to explain "vast."