大方廣佛華嚴經隨疏演義鈔 16.54

16.54

疏「非理不智」下，是第十節，卷理智歸法界。而有二意：一者理智之中隨舉其一，即攝於二，但成一味。二者以智為用、以理為體，但攝智歸理，不攝理歸智。初攝二為一，唯一理字，理體性離，一亦不存，故云無字。又準前展，亦合云總題不出體用因果。因果雖殊，不出一智；體用雖異，不出一理。然後方融理智，但不異前，故略示耳。若從七字倒收者，攝教從義，但有大方廣佛華嚴；攝人從法，但有大方廣；攝用歸體，不離於大。古人云：一言無不略盡，殊說更無異盈。又大體性離言，言思斯絕，唯證相應耳。

In the Commentary, from 'if not principle, there is no cognition' downward is the tenth section: rolling up principle and cognition to return to the dharmadhātu. There are two meanings: first, whichever one among principle and cognition is raised, it subsumes both, becoming merely a single flavor; second, taking cognition as function and principle as essence, one only subsumes cognition into principle, not principle into cognition. First, subsuming the two into one leaves only the single character 'principle'; the essence of principle is by nature detached, so that even the 'one' does not remain, hence it is called 'free of characters.' Furthermore, in accord with the previous unfolding, one should also say that the general title does not fall outside essence, function, cause, and fruit. Although cause and fruit differ, they do not fall outside the single cognition; although essence and function are distinct, they do not fall outside the single principle. Only after this are principle and cognition harmonized; as this does not differ from what preceded, it is only briefly indicated. If rolling up in reverse order from the seven characters: subsuming teaching under meaning leaves only 'Buddhāvataṃsaka-mahāvaipulya'; subsuming person under dharma leaves only 'mahāvaipulya'; subsuming function into essence does not depart from 'great' (mahā). The ancients said: 'A single word leaves nothing unabbreviated; distinct expositions leave no further fullness.' Furthermore, the essence of the great is by nature detached from words; words and thoughts are entirely severed, and it accords only with realization.