大方廣佛華嚴經隨疏演義鈔 11.47

11.47

疏「俱存雙泯」下，三結成句數。謂上一攝多是第一句；多攝一是第二句；俱存即第三句，謂一攝一入時，即多攝多入故；雙泯者即第四句，謂一攝一入即多攝多入故，便一攝一入泯；多攝多入即一攝一入故，則多攝多入泯。故云雙泯。對前別明二句，則有四句，亦可成六。五俱照前四，成解境故。六頓絕前五，成行境故。

From the Commentary's "Both persisting and both obliterated…" onward, the third part concludes with the propositional permutations. That is, the above one encompassing the many is the first proposition; the many encompassing the one is the second proposition; both persisting is the third proposition, meaning when the one encompasses and the one enters, it is precisely the many encompassing and the many entering; both obliterated is the fourth proposition, meaning because the one encompassing and the one enters is precisely the many encompassing and the many entering, the one encompassing and the one entering are obliterated; because the many encompassing and the many entering is precisely the one encompassing and the one enters, the many encompassing and the many entering are obliterated. Thus it is called "both obliterated." In contrast to the previous distinct clarification of two propositions, there are four propositions, which can also become six: fifth, both illuminating the previous four, forming the object of understanding; sixth, suddenly cutting off the previous five, forming the object of practice.