大方廣佛華嚴經隨疏演義鈔 11.30

11.30

疏「一非定一」下，三例釋餘法。言「中邊」者，乃有二義：一邊方中土，此則事事無礙，如〈名號品〉「極輪圍邊，有四天下，亦有十方。」則知邊非邊矣。遞相圍遶故，中亦是邊，明是事事無礙也。若云中道者，二行不同，中邊相即，亦是事事無礙，亦通事理無礙耳。「延促」者，一念為促，長劫為延，即念劫圓融也。「靜亂」者，入定出定二行別故。由無定相亦得相即，亦如東方入正定、西方從定起，尤是事事無礙也。

In the commentary, from "One is not definitely one" downward, is the third: drawing analogies to explain the remaining dharmas. As for "middle and extremes," there are two meanings: first, peripheral regions and central lands—this is the non-obstruction of phenomenon and phenomenon, as in the "Chapter on the Names": "At the extreme edge of the Cakravāḍa, there are four continents, and there are also the ten directions." Thus we know that the extreme is not an extreme. Because they mutually encircle one another, the middle is also an extreme, clearly showing the non-obstruction of phenomenon and phenomenon. If one speaks of the middle way, two practices being different, the middle and extremes are mutually identical; this is also the non-obstruction of phenomenon and phenomenon, and also extends to the non-obstruction of principle and phenomenon. As for "extended and contracted": a single thought-moment is contracted, and a long eon is extended; this is the complete interfusion of thought-moment and eon. As for "quiescence and disturbance": entering samādhi and arising from samādhi are two distinct practices. Because they lack fixed characteristics, they can also be mutually identical, just as entering right concentration in the east and arising from concentration in the west is especially the non-obstruction of phenomenon and phenomenon.