大方廣佛華嚴經隨疏演義鈔 33.69

33.69

疏「二者所悟一法即無礙法界」等者，上之一意以法就機，許其有一有多，出多所以，是答直耳問意也。此下唯就法體常一常多，遣其第二懷疑及第三難。上疑意云：為是一耶？為是多耶？今云亦一亦多。上第三難云並立相違，今云相即故不相違。又不壞相，故有一多。「豈唯不違」下，重成第三答難之意，尚能相成，豈相違耶？

Regarding the commentary's "Second, the one phenomenon realized is the unobstructed dharmadhātu" and following: the first intention above relates Dharma to capacity, permitting that it is one and that it is many, and bringing out the reason for multiplicity; this answers the direct question's intent. From here down, solely in terms of the Dharma essence being constantly one and constantly many, it dispels the second doubt and the third objection. The above doubt meant: is it one, or is it many? Now it says: it is both one and many. The third objection above said: establishing both concurrently is contradictory; now it says: because they are mutually identical, they are not contradictory. Furthermore, because characteristics are not destroyed, there are unity and multiplicity. Regarding "how could it merely not contradict?" and following: this reiterates the intent of the third answer to the objection; they can even mutually accomplish one another, so how could they contradict?