大方廣佛華嚴經疏 19.29

19.29

In the fourth part, the comparison, there are three [aspects]: first, distinguishing the transcendence. Second, "Why is that?" asks for the reason. The intention of the question is: previously it was said that the merit is difficult to know by anyone except a buddha; why is it that compared to this, it is still minor and incomparable? Third, the explanation of the meaning has two parts: 1. specifically reversing the preceding analogy, meaning that arousing the mind is limitless, whereas the preceding was limited; this is also an inverse explanation. 2. From "In order to cause the lineage of the Tathāgatas not to be severed" downward, it generally addresses the preceding ten, comprehensively revealing the possession of virtues; this is also a direct explanation. In this there are twelve phrases: the first three generally distinguish superiority relative to the preceding: 1. reversing the preceding small fruit; 2. reversing the preceding limited locations; 3. reversing the preceding limited sentient beings. The nine phrases below are the bases of the ten analogies below: 1 is the basis of the third analogy of knowing the formation and destruction of kalpas; 2 is the basis of the fourth analogy of well knowing superior inclinations, hence the text below says, "even to defiled inclinations and pure inclinations," etc.; 3 is rather the basis of the second analogy of swiftly pacing across kṣetras; 4 is the basis of the sixth and tenth; 5 is the basis of the ninth; 6 is the basis of the fifth and seventh; 7 and 8 are both the bases of the eighth analogy; 9, knowing the equality of the buddha-realm, is the basis of the eleventh analogy of making offerings to buddhas. The nine phrases here are the Buddha's ten powers of wisdom: 1. knowing formation and destruction, defilement and purity, and self-nature is the wisdom of karmic retribution; the inclinations of the mind is the wisdom of diverse inclinations; knowing afflictions is the wisdom of the exhaustion of outflows; birth and death is the wisdom of the divine eye; the faculties is the wisdom of the superiority and inferiority of faculties; skillful means is the wisdom of dhyāna, liberation, and samādhi; this and the buddha-realm are both the wisdom of the paths leading everywhere; the activities of the mind is the wisdom of diverse realms; the wisdom of the three periods of time is the wisdom of past lives. As for the wisdom of the possible and impossible, because it is general, it is also subsumed within the first three general phrases. However, all that is known here is in terms of "all," without limits. The text below extensively explains their marks.