大方廣佛華嚴經疏 19.28

19.28

Third, from "Although" downward is the section on comparison by means of analogies. In this there are two parts: first, he connects with the preceding and generates the subsequent, meaning that in terms of one's own power it is extremely profound, but relying on [the Buddha's] power it can be spoken. Second, from "Disciples of the Buddha" downward, directly revealing the comparison, there are eleven great analogies: 1. the analogy of benefiting and gladdening sentient beings; 2. the analogy of swiftly pacing across kṣetras; 3. the analogy of knowing the formation and destruction of kalpas; 4. the analogy of well knowing superior inclinations; 5. the analogy of well knowing the faculties; 6. the analogy of well knowing desires and pleasures; 7. the analogy of well knowing skillful means; 8. the analogy of well knowing others' minds; 9. the analogy of well knowing the marks of karma; 10. the analogy of well knowing afflictions; 11. the analogy of making offerings to buddhas and sentient beings. However, among these eleven analogies, each subsequent one exceeds the preceding, and therefore each preceding one is set aside to raise the subsequent, skillfully revealing their profound superiority. Moreover, these analogies have both general and specific correspondences: the general only generally corresponds to the vastness of the virtues of arousing the mind, meaning that as in the first analogy it immediately corresponds by saying, "in order to completely know the formation and destruction of all worlds," etc., which is not identical to the analogy. The specific refers to what corresponds directly to the analogy, except that the analogy has limitations while the Dharma is limitless, as in the first analogy where the correspondence says, "not merely in order to make offerings to the ten directions with all requisites for pleasure," etc. The first one possesses both general and specific, while the ten below omit the general correspondence. All of these analogical passages should have four [parts]: 1. setting forth the analogy; 2. questioning; 3. accepting the answer; 4. the comparison. The first and last possess all four, while the nine in the middle omit the middle two. Furthermore, within every single analogy there are ten layers, each of which should have the setting forth of the analogy, question and answer, and comparison; where the text lacks them, it is an omission. Now in the first, among the ten layers of the analogy, the first one is extensively explained, and the latter nine are briefly clarified. In the first there are four: 1. setting forth the vast matter; 2. questioning; 3. answering to reveal the vastness; 4. distinguishing the transcendence. Now in the first, there are three: first, giving benefit in the present life, the text having three [points]: the vastness of the offerings, the field, and the time; next, from "Thereafter" downward, giving happiness in future lives; last, from "South, west" downward, drawing parallels with the other nine directions. 2. The questioning and 3. the answering regarding vastness can both be known. In 4, the transcendence, kalā means splitting a hair on a person's body vertically into one part out of a hundred; or it is said to mean one part out of sixteen, translated as a "comparative fraction." Upaniṣad means "approaching the minute," referring to a minute fraction of close comparative proximity. After hundred thousand, it immediately says a "fraction of a koṭi" (hundred million), which is a medium-grade number. In the brief explanation of the latter nine, the four textual divisions are the same as before. Now in the first, bringing together the nine items, the requisites for pleasure are all identical. The kalpas traversed by all gradually increase, and the teachings instructed by them become progressively more superior. Based on the first world, they should also gradually increase; because this text indicates "one" before the ten, the absence in the rest is an omission. If the ten directions share ten in common, then the realms do not increase.