大方廣佛華嚴經隨疏演義鈔 1.15

1.15

疏「汪洋冲融，廣大悉備」者，三有二句，結歎深廣也。上句明深廣之相，下句出深廣之由。汪汪，深貌也。洋洋，廣貌也。冲亦深也，亦云中也，亦曰冲和。故《老子》云「道冲而用之，或似不盈。」融者融通，兼深廣也。故肇公云：「汪哉洋哉，何莫由之哉。」《八師經》中梵志闍旬云：「吾聞佛道厥義弘深，汪洋無涯，無不成就、靡不度生」等，即深廣義也。亦如冲和之氣，生成萬物而不盈滿，融通萬法令無障礙。言廣大悉備者，即出深廣之由，以無不備故。此言亦出《周易．繫辭》，彼云「易之為書也，廣大悉備，有天道焉、有人道焉、有地道焉，兼三才而兩之故六。六者非他也，三才之道也。」今若取意就經，亦可喻三世間：天道，智正覺也；人道，有情也；地道，器世間也。此經廣說三世間故。亦可天道，深理也；地道，事相也；人道，諸佛菩薩修行者也。此雖配之，本意但取包含而已。謂此根本法輪之內，何法而不備？未有一事一理而不極、一因一果而不備。五周因果，則五十二位之昭彰；九會玄文，則難思教海而可覩。說真妄則凡聖昭昭而交徹，語法界則事理歷歷而相收。《法華》佛知見一偈，必開示而無遺。《大涅槃》涅槃一章，必盡其體用。六百卷《般若》，不出三天偈文；一大藏經文，並攝於七字之內。是謂罄諸佛之智海、竭性相之洪源，故云廣大悉備矣。

The commentary says: "Vast and surging, harmoniously blended, broad and great, completely provided": this is the third part with two lines, concluding with praise of the deep and vast. The first line clarifies the characteristics of deep and vast; the second line sets forth the reason for deep and vast. "Wangwang" is the appearance of depth; "yangyang" is the appearance of breadth. "Chong" is also deep; it also means middle; it also means harmonious blending. Thus Laozi says: "The Dao is empty (chong) yet used, and it seems never full." "Rong" is fusing and penetrating, encompassing both deep and vast. Hence master Sengzhao said: "How vast! How surging! What does not proceed from it?" In the Bashi jing, the brahmacārin Jajña said: "I have heard that the Buddha's Path is immensely deep in its principle, vast and surging without boundary; there is nothing it does not accomplish, no being it does not deliver," etc., which is the meaning of deep and vast. It is also like the harmonious breath, generating the myriad things without becoming full, fusing and penetrating the myriad dharmas so that they are unimpeded. As for "broad and great, completely provided", this sets forth the reason for deep and vast, because nothing is not provided. This phrase also comes from the "Xici" of the Zhouyi, which says: "As a book, the Changes is broad and great, completely provided: in it there is the Way of Heaven, there is the Way of Man, and there is the Way of Earth. Combining the three powers and doubling them, therefore there are six lines. The six are nothing other than the Way of the three powers." Now, if we take the meaning with respect to the sūtra, it can also symbolize the three worlds: the Way of Heaven is the world of the correctly enlightened; the Way of Man is the world of sentient beings; the Way of Earth is the world of the vessel (environment), because this sūtra extensively expounds the three worlds. Alternatively, the Way of Heaven is the deep principle; the Way of Earth is phenomenal characteristics; the Way of Man is the practicing Buddhas and bodhisattvas. Although mapped this way, the original intent merely takes the sense of encompassing. That is to say, within this fundamental wheel of the Dharma, what dharma is not provided? There has never been a single phenomenon or principle that is not brought to the utmost, nor a single cause or fruition that is not provided. With the five cycles of cause and fruition, the fifty-two stages are brightly displayed; with the profound texts of the nine assemblies, the inconceivable ocean of teachings can be seen. When speaking of the true and the deluded, ordinary and noble are luminously distinct yet mutually interpenetrating; when speaking of the dharmadhātu, principle and phenomena are clearly evident yet mutually inclusive. The one verse on the Buddha's knowledge and vision in the Lotus Sūtra is revealed and shown without remainder; the one section on nirvāṇa in the Mahāparinirvāṇa-sūtra exhausts its essence and function completely. The six hundred fascicles of the Prajñāpāramitā do not go beyond the verse text of the three devas; the entire canon of scriptures is completely subsumed within the seven characters. This is what is called exhausting the wisdom ocean of all Buddhas and reaching the bottom of the great source of nature and characteristics; hence it says "broad and great, completely provided".