大方廣佛華嚴經隨疏演義鈔 3.28

3.28

疏「又有四句」等者，第二約體相相即明四句也。相即互亡，故無有二。一佛即剎者，佛體即是法性土故。廢己從他，佛體虛故；土外無佛，法性無二故。二剎即佛身者，剎體即是法性身故。廢他從己，剎體虛故；佛外無剎，法性無二故。由性無二故、以性融相故，身剎相即。三俱者，謂有身有土，不壞相故。若無身無土，無可相即故。四泯者，謂佛即剎故非佛，剎即佛故非剎，以互奪故。

Regarding the commentary's "Furthermore, there are four propositions" and so forth: this secondly explains four propositions in terms of the mutual identity of essence and characteristics. Mutual identity entails mutual annihilation, and therefore they are not two. First, the Buddha is identical with the land, because the Buddha's essence is itself the land of dharmatā. Setting aside oneself and following the other, the Buddha's essence is empty; because outside the land there is no Buddha, dharmatā has no duality. Second, the land is identical with the Buddha's body, because the essence of the land is itself the body of dharmatā. Setting aside the other and following oneself, the land's essence is empty; because outside the Buddha there is no land, dharmatā has no duality. Because the nature is without duality, and because the nature interfuses the characteristics, body and land are mutually identical. Third, both: meaning there is both body and land, because characteristics are not obliterated. If there were neither body nor land, there would be nothing to be mutually identical. Fourth, cessation: meaning because the Buddha is identical with the land, he is not the Buddha; because the land is identical with the Buddha, it is not the land, on account of their mutual deprivation.