大方廣佛華嚴經隨疏演義鈔 76.21

76.21

疏「然別義有此不同」下，第四結成大意。然文有三：初總明。二「故叡公」下，引證成於空義是同。此但總結十喻之讚。若別明空，讚云：「空唯有名，無用無色，人亦如是，莫之能識。妄造妄苦，百艱孔棘，馳空求空，空竭其力。」亦顯空義耳。後「餘無礙義如前後說」者，三結成此經之大意也。經疏前已有說，如如幻忍等。後亦有說，如德齊空中說。前後遠文，文更多矣。疏「世界共業所起」者，〈出現品〉當說。

In the commentary, under "However, with distinct meanings having these differences...", is the fourth [part], concluding the general import. The text has three parts: first, a general explanation; second, under "Therefore Master Rui...", citing evidence to establish that they are identical in their meaning of emptiness. This merely concludes in general the praise of the ten metaphors. If one explains emptiness separately, the eulogy says: "Emptiness has only a name, / Lacking function and lacking form. / A person is also like this; / None is able to cognize it. / Falsely creating false suffering, / Beset with a hundred severe perils, / Galloping after emptiness to seek emptiness, / Emptying and exhausting their strength." This also reveals the meaning of emptiness. Finally, regarding "The remaining meanings of unimpededness are as explained before and after", this is the third [part], concluding the general import of this sūtra. The commentary on the sūtra has already spoken of this before, as in the patience with the illusion-like, etc.; it will also speak of it later, as in the explanation of virtue being equal to space. Far-flung passages before and after contain even more text. As for the commentary's "arising from the common karma of worlds", this will be explained in the "Chapter on the Manifestation [of the Tathāgata]".