大方廣佛華嚴經疏 19.30

19.30

第二「佛子復置」下，明速疾步剎喻。然次下九喻，文皆分四：初舉廣喻；二辨超過；三徵四釋，釋中皆先反釋、後順釋。今初喻中前三可知，四釋中先反釋，彰前不及；後「為了知」下順釋，辨此過前。於中十一句，初句總。「所謂」下別知世界相即相入無障礙義。前七正明即入。八「一毛端」下二對，釋上即入所由，略舉三門：初以法性融通門釋，謂一切世界差別性與一毛端體性無二故，是故事隨性融此彼相即，事攬性起彼此相入，各有同體異體，準上思之。九一世界中出生一切世界者，此約緣起門釋，謂諸緣起更互相生。有其二義：一約體有體無體義，是故相即；二約用有力無力義，是故相入。亦有同體異體義，並準上思之。欲知一切世界無體性者，約無自性門，以大非定大故能即小等。十總結。欲以一念盡知如是廣無邊際重重即入無障礙事，故發菩提心。又此言知，偈中亦身往彼。

Second, from "Disciples of the Buddha, putting aside again" downward clarifies the analogy of swiftly pacing across kṣetras. Now, the texts of the next nine analogies are all divided into four: first, setting forth the vast analogy; second, distinguishing the transcendence; third, questioning; fourth, explaining. In the explanations, all first provide an inverse explanation and later a direct explanation. Now in the first analogy, the first three can be known. In the fourth, the explanation, first is the inverse explanation, showing that the preceding does not measure up; later, from "In order to completely understand" downward is the direct explanation, distinguishing that this exceeds the preceding. In this there are eleven phrases; the first phrase is general. From "Namely" downward, it specifically knows the meaning of the unobstructed mutual identity and mutual penetration of worlds. The first seven directly clarify identity and penetration. 8. The two pairs from "A single hair-tip" downward explain the reason for the above identity and penetration, briefly raising three approaches: first, explaining through the approach of the interpenetration of the dharmatā, meaning that because the differentiated nature of all worlds and the essential nature of a single hair-tip are non-dual, phenomena therefore interpenetrate in accord with nature so that this and that are mutually identical, and phenomena draw upon nature to arise so that this and that mutually penetrate, each having the same essence and different essences, which should be contemplated according to the above. 9. All worlds being produced within a single world is explained according to the approach of pratītyasamutpāda, meaning that all conditioned arisings mutually generate one another. It has two meanings: first, in terms of essence, the meaning of possessing essence and lacking essence, which is why they are mutually identical; second, in terms of function, the meaning of having efficacy and lacking efficacy, which is why they mutually penetrate. There are also the meanings of identical essence and different essences, which should all be contemplated according to the above. Desiring to know that all worlds lack self-essence is according to the approach of the lack of self-nature: because the large is not definitively large, it can therefore be identical to the small, etc. 10. General conclusion. Desiring to completely know in a single thought-moment such boundlessly vast, multi-layered, mutually penetrating, unobstructed phenomena, one therefore arouses bodhicitta. Moreover, as for this word "know," in the verses one also physically travels there.