大方廣佛華嚴經隨疏演義鈔 74.32

74.32

疏「此則能喻」下，第二疏為會通。言「能喻局於一相」者，幻中但有起無起相，而無境無境相、知無知等六相，乃至空喻但有為無為相，而無起無起等，故云局一。言「所喻義通多法」者，如起無起相，通明緣起之法，不局內外等殊。有無有相，但明萬有即虛，不局菩薩能化等，故通多法。如境無境、聞無聞，亦有局義，故疏致於義通之言。從「在文雖無」下，縱成其義。

From the commentary's "These similes, then" onward: second, the commentary synthesizes and reconciles them. Saying "the vehicle of the simile is restricted to a single characteristic": within illusion there is only the characteristic of arising without arising, and not the six characteristics such as an object without an object or knowing without knowing, and likewise the simile of space has only the characteristic of doing without doing, and lacks arising without arising and so forth; hence it is said to be restricted to one. Saying "the meaning of the tenor of the simile comprehensively applies to many phenomena": as the characteristic of arising without arising comprehensively clarifies the phenomenon of dependent origination without being restricted to distinctions such as internal and external, so existence without existence merely clarifies that all existents are immediately unreal, without being restricted to the Bodhisattva's ability to transform, and thus it comprehensively applies to many phenomena. Just as an object without an object and hearing without hearing also have restricted meanings, the commentary therefore uses the words "comprehensively applies in meaning". From "Although it is not in the text" onward, it provisionally grants and establishes this meaning.