大方廣佛華嚴經隨疏演義鈔 44.87

44.87

疏「況知一切法趣色」者，即於第三義中傍況此義。亦《大品經》云「一切法趣色，色尚不可得，云何當有趣及非趣？」天台為三觀釋云：初句假、次句空、後句中。然經文但顯性空，今疏引意却取一切法趣色，明事事無礙。一中有無量義故，是名善巧多聞。

In the Commentary, "how much more so when knowing that all dharmas converge in material form": this meaning is brought in obliquely under the third sense. Also, the Pañcaviṃśatisāhasrikā Prajñāpāramitā says: "All dharmas converge in material form; yet material form itself is unobtainable—how then could there be converging or not converging?" Tiantai explained it as the threefold contemplation, saying: The first phrase is provisional, the next phrase is emptiness, and the last phrase is the middle. However, the sūtra text only reveals intrinsic emptiness; now, the Commentary's intent in citing it is rather to take "all dharmas converge in material form" to elucidate the unobstructed interpenetration of phenomenon with phenomenon (shishi wu'ai). Because within the one there are immeasurable meanings, this is called skillful learning.