大方廣佛華嚴經隨疏演義鈔 75.27

75.27

疏「三以攝末所歸之本」下，此句即合前二句令無障礙，成此一句，斯乃即差別之體空與即不變之隨緣相成故不異。言「攝末所歸之本」者，即差別之體空也。是前第二句體空是本，差別是末，斯即本融於末也，令末同本，故差別即體空。言「與攝本所從之末」者，即不變之隨緣也，是前第一句，由不變舉體隨緣成差別故，末融於本，令本同末也。故云此二雙融，由不變舉體隨緣，故本不礙末；差別即體空，故末不礙本，故云無礙。特由法身成眾生故，得眾生即如；由眾生即如，方知法身流轉五道作眾生也。則第一句本等於末，第二句末等於本，故云「本末平等」。正本等末時，即末等於本，故上二經亦不相違。故云「前二經文不相離故」。既合前二句相成為第三句，故用前二經以證此句。

Regarding the commentary's statement from "Third, taking the root into which the branch is subsumed and returned" onward: this proposition combines the preceding two propositions so that they are unobstructed, forming this single proposition; this is the non-difference resulting from the mutual accomplishment of emptiness of essence identical to differentiation and concordance with conditions identical to being unchanging. The phrase "the root into which the branch is subsumed and returned" refers to the emptiness of essence identical to differentiation. This is the previous second proposition where emptiness of essence is the root and differentiation is the branch; this is the root blending into the branch, causing the branch to be identical to the root, so that differentiation is precisely emptiness of essence. The phrase "and the branch from which the root is subsumed and followed" refers to concordance with conditions identical to being unchanging; this is the previous first proposition, wherein because the unchanging in its entirety concords with conditions to form differentiation, the branch blends into the root, causing the root to be identical to the branch. Therefore it says that these two are mutually blended. Because the unchanging in its entirety concords with conditions, the root does not obstruct the branch; because differentiation is precisely emptiness of essence, the branch does not obstruct the root; hence it is called "unobstructed." It is specifically because the dharmakāya forms sentient beings that one obtains that sentient beings are precisely tathatā; and it is because sentient beings are precisely tathatā that one realizes that the dharmakāya transmigrates in the five destinies to become sentient beings. Thus in the first proposition the root is equal to the branch, and in the second proposition the branch is equal to the root; hence it says "root and branch are equal." At the very time the root is equal to the branch, the branch is equal to the root, so the above two sūtras also do not contradict each other. Hence it says "because the texts of the preceding two sūtras are not separated from one another." Having combined the preceding two propositions to mutually accomplish the third proposition, the preceding two sūtras are used to testify to this proposition.