華嚴經探玄記 5.76

5.76

第二步剎校量喻中亦二：先明喻所不及、後「何以故」下釋顯勝相。前中喻相有一百重，初十重別說、餘者總說。釋中二：先徵責、後釋成。釋成中亦二：先明不為齊限事故，顯前不及後；「悉為」下明無齊限故，顯此過前。此中亦十二句：初二約悲心，初總標、後別釋，謂欲令度得果故云為也；次十約智，為成自在智故。於中，初一總知、次八別顯、後一結意。又初一平漫普遍知；次八重重即入無礙知，此中一大小相即、二多少相即、三廣狹、四一多、五相入、六染淨、七帝網、八相生。此八中有二義，謂相即、相入。此二各有二，謂同體、異體。此二復有二義，得成即入：一約緣起門、二約真性門。初中亦二義：一約體，有空有義故得相即；二約用，有有力無力義故得相入。約緣，有待不待義，故有同異二門也。約性亦二義：一不壞緣故相入、二緣相盡故相即，並圓融無礙自在之義，準上思之。

In the second comparative simile of pacing lands, there are also two: first, clarifying what cannot be reached by simile; subsequent, from "Why is this?" onwards, explaining and revealing the aspects of superiority. In the former, the aspects of the simile have one hundred tiers; the first ten tiers are spoken individually, and the rest are spoken generally. In the explanation, there are two: first, the questioning; and subsequent, explaining and establishing it. In explaining and establishing it, there are also two: first, clarifying that it is not for limited matters, revealing that the former does not reach the latter; from "entirely for the sake of" onwards, clarifying that because it is limitless, this transcends the former. Here there are also twelve phrases: the first two concern the mind of compassion, first indicating generally, and then explaining specifically, saying "for the sake of" because of desiring to lead them to cross over and attain the fruit; the next ten concern wisdom, for the sake of accomplishing unimpeded wisdom. Among these, the first is general knowing; the next eight reveal specifically; the last one concludes the meaning. Furthermore, the first is even, flat, and universal knowing; the next eight are knowledge of layered mutual identity and mutual penetration without obstruction. Among these: 1. the mutual identity of large and small; 2. the mutual identity of many and few; 3. broad and narrow; 4. one and many; 5. mutual penetration; 6. defiled and pure; 7. Indra's net; 8. mutual generation. In these eight, there are two principles: mutual identity and mutual penetration. These two each have two aspects: identical essence and different essence. These two again have two principles through which identity and penetration are accomplished: 1. in terms of the approach of dependent origination; 2. in terms of the approach of the true nature. In the former, there are also two principles: 1. in terms of essence, having the senses of emptiness and existence, they are therefore mutually identical; 2. in terms of function, having the senses of being potent and impotent, they therefore mutually penetrate. In terms of conditions, having the senses of depending and not depending, there are therefore the two approaches of identity and difference. In terms of nature, there are also two principles: 1. not destroying conditions, they therefore mutually penetrate; 2. the marks of conditions being exhausted, they are therefore mutually identical; both being the principle of perfect interpenetration, unimpeded and sovereign, should be contemplated by analogy with the above.