大方廣佛華嚴經隨疏演義鈔 2.2

2.2

疏「廣大即入於無間，塵毛包納而無外」者，第二廣狹自在無礙門。上句大能入小，下句小能容大，雖有即入，意取廣狹。無間謂小，小之則無內，以無內故無有中間。無外謂大，大之則無外。無外即是廣大之身剎，即入無內之塵毛，故名廣狹無礙。若即若入，皆得廣狹無礙。經云「金剛圍山數無量，悉能安置一毛端。欲知至大有小相，菩薩以是初發心。」至大有小相，即廣狹無礙也。又云「能以小世界作大世界，大世界作小世界」等。

Regarding the commentary's "The vast immediately enters the indivisible, and dust motes and hairs envelop without an exterior": this is the second approach, the unimpeded freedom of the broad and the narrow. The upper clause shows the great able to enter the small; the lower clause shows the small able to contain the great. Although there is [mention of] identity and entering, the intended meaning is the broad and narrow. "Indivisible" means small; miniaturized, it has no interior, and because it has no interior, it has no middle space. "Without an exterior" means great; expanded, it has no exterior. That which has no exterior is the vast bodies and lands, which immediately enter the dust motes and hairs that have no interior; hence it is called the unimpeded freedom of the broad and the narrow. Whether identical or entering, both attain the unimpeded freedom of the broad and the narrow. The sūtra says: "The Iron Ring Mountains, measureless in number, can all be placed upon the tip of a single hair. Desiring to know that the utmost great has the mark of the small, the bodhisattva thereby produces the initial resolve." The utmost great having the mark of the small is the unimpeded freedom of the broad and the narrow. It also says: "He can make small world-realms into great world-realms, and great world-realms into small world-realms," and so forth.