大方廣佛華嚴經隨疏演義鈔 6.53

6.53

疏「若約會權」下，第二會二會三之意。謂有問言：若爾，為是會三？為是會二？設爾何失？二俱有過。若會三歸一，昔應無實；若會二歸一，昔應無權。無權則四乘之義不成，無實乃不抑昔時聖教。此是光宅之意。若作北宗難者，應云昔既有實，會二歸一義則明矣。故為釋云：會二會三，二俱有理。昔之權實，二義亦存，故云爾耶。

Regarding the commentary's phrase "If in terms of integrating the provisional": second, the intention of integrating two or integrating three. That is to say, there is a question asking: "If so, is it integrating three, or is it integrating two? If either is supposed, what is the flaw?" Both have faults. If one integrates three to return to one, the past should have no real; if one integrates two to return to one, the past should have no provisional. If there is no provisional, then the doctrine of four vehicles is not established; if there is no real, then it does not suppress the noble teachings of the past. This is the intention of Guangzhai. If making the objection of the Northern school, one should say: "Since the past possessed the real, the doctrine of integrating two to return to one is clear." Therefore, it is explained for them: integrating two and integrating three both possess reason. The two meanings of the provisional and real of the past also both remain; hence it is stated thus.