大方廣佛華嚴經隨疏演義鈔 18.71

18.71

疏「此猶約不二而二說」等者，第四總結難思也。於中三：初就隨入義結、次例普遍、後總結二喻。今初。由上隨入之言，約不壞能所，故云不二而二說耳。則喻中虛空為能入，國土為所入。法中，佛智為能入，三世為所入。所入不得為能入，今皆互相入，則國土亦入虛空，三世亦入佛智，故云「舉一全收」。疏「普遍亦然」者，二例普遍也。上但佛智遍三世，今三世亦遍佛智也。

On the Commentary's "This is still spoken in terms of being two while non-dual" and so forth: this is the fourth part, generally concluding on the inconceivable. In this, there are three: first, concluding in terms of the meaning of adapted entrance; next, by analogy with omnipresence; finally, a general conclusion on the two similes. First: because the above phrase "adapted entrance" was in terms of not destroying subject and object, it is said to be spoken of as two while non-dual. Thus, in the simile, empty space is that which enters, and lands are that which is entered. In the dharma, the Buddha's wisdom is that which enters, and the three times are that which is entered. That which is entered cannot be that which enters. Now, they mutually enter each other, so lands also enter empty space, and the three times also enter the Buddha's wisdom; hence it says "to bring up one gathers all entirely." On the Commentary's "omnipresence is also like this": second, analogising to omnipresence. Above, it was only that the Buddha's wisdom pervades the three times; now, the three times also pervade the Buddha's wisdom.