大方廣佛華嚴經隨疏演義鈔 80.23

80.23

疏「三一成一切成」者，釋經「無二」，即是下文因果交徹。於中有二：一明生佛不二，即一成一切成，故下釋云：如來成正覺時，於其身中普見一切眾生成正覺等，暗引《淨名》「一切眾生即菩提相」。即菩提相，于何不成？二明能所不二，即下釋中皆同一性。又引《淨名》「不二是菩提，離意法故。」法即是所、意即是能，良以心境同一性故，生佛亦然。此引《淨名》皆彌勒章。

The commentary's 'Third, when one accomplishes, all accomplish' explains the sūtra's 'non-dual,' which is the mutual interpenetration of cause and effect in the text below. Within this there are two points: first, it explains the non-duality of sentient beings and buddhas, which is 'when one accomplishes, all accomplish'; hence the explanation below says: when the Tathāgata attains right awakening, within his body he universally sees all sentient beings attaining right awakening, and so forth, implicitly citing the Vimalakīrti-sūtra's 'all sentient beings are themselves the characteristics of bodhi.' Since they are themselves the characteristics of bodhi, wherein are they not accomplished? Second, it explains the non-duality of subject and object, which in the explanation below is that all share the same nature. It also cites the Vimalakīrti-sūtra: 'Non-duality is bodhi, because it is free from mind and dharmas.' Dharmas are the object; mind is the subject. Truly because mind and objects share the same nature, sentient beings and buddhas are also thus. These citations of the Vimalakīrti-sūtra are all from the chapter on Maitreya.