大方廣佛華嚴經隨疏演義鈔 34.92

34.92

疏「皆約流轉以明」者，由善巧義通還滅故。總釋善巧乃有三義：一知理；二知事；三云「加能攝無盡」，正是事事無礙兼於事理無礙。故《大品》云「一切法趣色，色尚不可得，云何當得有趣非趣？一切同歸於空。」諸法之空不異色，空故即事理無礙意。今取一攝一切，即事事無礙。善巧開此為二，便有四義。《瑜伽》五十六七廣說三科善巧，多約相說，即第二義。

Regarding the Commentary's phrase "all are explained with reference to saṃsāric transmigration": this is because the meaning of skillfulness also extends to extinction and cessation. Overall, explaining skillfulness involves three meanings: 1. knowing principle; 2. knowing phenomena; 3. the statement "additionally being able to contain the inexhaustible," which is precisely the non-obstruction between phenomena and phenomena along with the non-obstruction between principle and phenomena. Thus the Pañcaviṃśatisāhasrikā states: "All phenomena tend toward form; yet form is itself unobtainable, so how could there be tending or non-tending? All alike return to emptiness." The emptiness of all phenomena is not different from form; because of emptiness, this carries the meaning of the non-obstruction between principle and phenomena. Now, taking one to contain all is precisely the non-obstruction between phenomena and phenomena. Skillfulness splits this into two, thus yielding four meanings. Fascicles fifty-six and fifty-seven of the Yogācāra broadly explain the three categories of skillfulness, mostly expounding them with reference to characteristics, which corresponds to the second meaning.