華嚴經探玄記 5.86

5.86

就釋顯超過中二：先徵、後釋。徵問意云：且如東方一念即見無邊諸佛，以此念力經無量劫供，明佛等甚廣。如東方，餘亦爾，即顯極廣。如一人既爾，更復勸他一切眾生亦如是，況復倍倍過前。至第十明此功德分限難知，因何比此發心功德，乃至於不可說分中不及其一，故云何以故也。下釋中，先明不為齊限故，顯前劣此；後「欲悉」下為無齊限故，顯此過前。此中過相雖復無量，大略而言有六種：一處過，謂盡欲供養十方無盡法界虛空等無盡世界處佛故，此通帝網等處，故不同前。二時過，謂盡三世佛，即通九世十世等無盡重重時也。三佛過，謂盡佛境界所有諸佛皆供養故，非但如前。四供過，謂盡法界中有自他色心理事行等並以供養，非但如前。五心過，謂於前無盡佛境一一佛所，各以無盡供事，各經無盡時供，心猶不盡，是故過也。六行過，謂了達能所三事平等圓融無礙故過也。問：只可全比非等，豈可不可說分中不同一分耶？答：此發心功德即同法界，不可分折故。縱不可說分中一分，亦即遍法界，無問多少皆無比也。如常住僧穀米，一斛亦遍十方僧，乃至一合亦遍十方僧，以是不可分故，思之可知。

Regarding the second, the explanation revealing its superiority, there are two parts: first, a query; and second, the explanation. The intent of the query is: consider how in the eastern direction, in a single thought-moment, one sees boundless buddhas, and by the power of this single thought-moment offers worship through immeasurable kalpas, demonstrating that the buddhas and so forth are exceedingly vast. As in the east, so too in the rest, which reveals an extreme vastness. Since this is already so for one person, and furthermore one encourages all other sentient beings to do likewise, how much more does it multiply and surpass what came before! Up to the tenth [stage], which explains that the limit of this merit is difficult to know, why is it that when compared with the merit of generating this [bodhi-]mind, it does not equal even one part in an inexpressible number of parts? Therefore it asks, "Why is this?"
In the explanation below, it first clarifies that because [the former] does not lack boundaries, it shows that the former is inferior to this; next, from "wishing to fully [know]" onward, because [this mind] has no boundaries, it shows that this surpasses the former.
Although the aspects of surpassing here are immeasurable, broadly speaking there are six kinds:
1. Surpassing in place: meaning wishing to completely make offerings to the buddhas in the places of inexhaustible worlds, equal to space and the inexhaustible dharmadhātu of the ten directions. This reaches places such as Indra's net, and is therefore unlike the former.
2. Surpassing in time: meaning exhausting the buddhas of the three times, which reaches the inexhaustible, manifold times of the nine times, ten times, and so forth.
3. Surpassing in buddhas: meaning exhausting all the buddhas in the realm of the buddhas to make offerings to them all, not merely as before.
4. Surpassing in offerings: meaning taking whatever physical, mental, noumenal, phenomenal, practices, and so forth of self and other exist within the dharmadhātu and offering them all, not merely as before.
5. Surpassing in mind: meaning before each and every buddha in the aforementioned inexhaustible buddha-realms, each with inexhaustible offering activities, each making offerings through inexhaustible time, the mind is still not exhausted; hence it surpasses.
6. Surpassing in practice: meaning completely penetrating the equality, perfect interpenetration, and unhindered nature of the three factors of agent, recipient, and act; hence it surpasses.
Question: One could only compare the entirety as unequal; how could it not even equal a single part out of an inexpressible number of parts?
Answer: The merit of this generation of the mind is identical to the dharmadhātu and cannot be divided. Even a single part out of an inexpressible number of parts still pervades the dharmadhātu; regardless of more or less, all are beyond comparison. Just as with the grain and rice of the permanent Saṃgha, a single bushel pervades the Saṃgha of the ten directions, down to a single handful also pervading the Saṃgha of the ten directions, because it cannot be divided. Reflecting on this, it can be understood.