大方廣佛華嚴經隨疏演義鈔 1.18

1.18

疏「乘願行以彌綸」者，二有一句，語因深也。乘因有二：一乘願因，經云「毘盧遮那佛，願力周法界。」二乘行因，主山神偈云「往修勝行無有邊」等。乘昔願因，彌綸果用，即是願身。言彌綸者，周遍包羅之義，亦出《周易》，〈繫辭〉云「易與天地準，故能彌綸天地之道。」釋曰：聖人既準天地而作易，易中所說與天地理同，故能彌綸天地之道，以況如來本起願行，意欲周遍利物，今得如其願行之力故。周遍法界，是曰彌綸。

The Commentary states: "Mounting vows and practices to encompass all": second, there is one clause, which speaks of the depth of the cause. Mounting the cause has two aspects: first, mounting the cause of vows, as the sūtra states: "Vairocana Buddha's vow-power pervades the dharmadhātu"; second, mounting the cause of practices, as the verses of the mountain-governing spirits state: "Having practiced superior practices in the past without limit," and so forth. Mounting the cause of past vows, he encompasses the functions of the fruit; this is precisely the vow body. Regarding "encompass" (milun), it has the meaning of universally pervading and embracing, which also comes from the Zhouyi, the Xici saying: "The Changes conforms to Heaven and Earth, and therefore can encompass the Dao of Heaven and Earth." The explanation says: Since the sage made the Changes conforming to Heaven and Earth, what is spoken of in the Changes shares the same principle with Heaven and Earth; thus it can encompass the Dao of Heaven and Earth. This is an analogy for the Tathāgata's original arising of vows and practices, intending universally to benefit beings, and now being able to accord with the power of those vows and practices. Pervading the dharmadhātu is called "encompassing."