大方廣佛華嚴經隨疏演義鈔 79.87

79.87

疏「今以四智圓融」下，二解妨。妨云：何以將法相宗釋法性義？故為此通。謂彼四智超然不同，今一具四，豈得同耶？先將四寶以況四智，此即別義；於一寶上復具四德，即圓融義。況四圓融十中之一，豈得言同？欲顯包融，故用釋之。

Regarding the commentary's "Now, using the perfect interpenetration of the four cognitions": second, resolving objections. The objection says: Why use the Faxiang school to explain the meaning of dharmatā? Therefore, this resolution is made: That [school's] four cognitions are distinctly separate and not the same; now, one possesses all four, so how could they be identical? First, four jewels are used to illustrate the four cognitions, which is the specific meaning; upon a single jewel, all four virtues are further possessed, which is the meaning of perfect interpenetration. Much less when the four interpenetrations are merely one of ten—how could one say they are identical? Wishing to demonstrate all-inclusiveness, it is therefore used to explain it.