大方廣佛華嚴經隨疏演義鈔 10.45

10.45

疏「若一與一切對辯」下，三重料揀。謂上來約一華葉望餘，但有一入一攝、多入多攝之義，故今更對餘一多等皆有攝入。於中有二：先明相入、後辯相攝。初中言「一入一切」者，如前初句。第二「一切入一」者，即以多法來入此一華。第三「一入一」者，即以一華隨對一法，如一華葉入一佛身。第四「一切入一切」者，獨用一華此句不成，即將多華及諸佛諸菩薩等別入餘華諸佛等也。

Regarding where the Commentary says, “If one and all are compared and distinguished,” this is thirdly to reconsider and discriminate. This means that previously, in terms of one flower petal viewed in relation to the rest, there was only the meaning of one entering and one containing, or many entering and many containing; therefore, now, by further correlating with the remaining one and many and so forth, all have containment and entering. In this there are two: first, explaining mutual entrance; afterwards, distinguishing mutual containment. In the first part, when it says “the one enters all,” this is like the first proposition above. The second, “all enters the one,” means that many phenomena come and enter this one flower. The third, “the one enters the one,” means taking one flower to correlate with one phenomenon, as one flower petal enters one Buddha’s body. The fourth, “all enters all,” cannot be accomplished using only a single flower; rather, it takes many flowers, all Buddhas, all bodhisattvas, and so forth, to separately enter the remaining flowers, Buddhas, and so forth.