大方廣佛華嚴經隨疏演義鈔 17.58

17.58

疏「此明說事如事」下，此即於生公解釋中，傍出遠公約法以釋，意明生公即遠公意。然彼具云「一約法解。阿難道彼如來所說，如於諸法，故名為如。說理如理、說事如事，說因如因、說果如果。如法之言，是當道理，故曰如是。良以乖法名為非故，如法之言得稱為是。」其言雖多，但是道理之言耳，故不異生公。

Regarding the commentary's "This clarifies that explaining phenomena is like phenomena" and so forth: this, within Master Daosheng's explanation, parenthetically introduces Master Huiyuan's explanation in terms of dharmas, intending to show that Master Daosheng's view is just Master Huiyuan's intention. However, that text fully states: "First, explaining in terms of dharmas. Ānanda said that what that Tathāgata taught accords with (ru) all dharmas; hence it is called ru. Explaining principle is like principle; explaining phenomena is like phenomena; explaining causes is like causes; explaining effects is like effects. Words that accord with dharmas match principle; hence they are called rushi ('thus'). Truly, because deviating from dharmas is called wrong (fei), words that accord with dharmas can be called right (shi)." Although his words are numerous, they are simply words of reasonable principle; therefore, they do not differ from Master Daosheng.