大方廣佛華嚴經隨疏演義鈔 32.46

32.46

疏「又前偈從本起末」下，釋第三重結成難也。謂前偈法性為本、示生為末，此偈以空無性為本、眼等為末。攝末歸本，種種不乖一性；非本無末，一性豈乖種種？欲顯起末相攝、逆順具足，故引前偈。非獨此偈不能答難，若獨此偈答者，謂眼耳等即無性故，種種不乖一性；無性要依眼等故，一性不乖種種。又從本起末，即不動真際建立諸法；攝末歸本，即不壞假名而說實相。義理無妨。

Regarding the commentary's "Furthermore, the preceding verse arises from the root to produce the branches" and what follows, it explains the third layer concluding the resolution of the objection. This means that the preceding verse takes the dharmatā as the root and the manifestation of arising as the branches, whereas this verse takes emptiness and lack of intrinsic nature as the root and the eye and so forth as the branches. Gathering the branches to return to the root, the manifold does not contradict the single nature; since without the root there are no branches, how could the single nature contradict the manifold? Intending to reveal that producing the branches involves mutual subsumption and that both reverse and direct [perspectives] are fully present, it therefore cites the preceding verse. It is not that this verse alone is incapable of answering the objection; if one were to answer by this verse alone, it would mean that because the eye, ear, and so forth are themselves without intrinsic nature, the manifold does not contradict the single nature; and because lack of intrinsic nature must rely on the eye and so forth, the single nature does not contradict the manifold. Furthermore, arising from the root to produce the branches means establishing all phenomena without stirring from the true limit; gathering the branches to return to the root means speaking of the true characteristic without destroying conventional designations. The doctrinal principle is free of obstruction.