大方廣佛華嚴經疏 19.30

19.30

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.