大方廣佛華嚴經隨疏演義鈔 1.7

1.7

三「含眾妙而有餘」者，法界相大也。謂杳冥之內眾妙存焉。清淨法界杳杳冥冥，以為能含恒沙性德，微妙相大以為所含。相依乎性，性無不包，故稱為含。性體無外，相德有名，有名之數不能遍無外之體，故云有餘，則恢恢焉猶有餘地矣。故〈阿僧祇品〉云「於一微細毛孔中，不可說剎次第入。毛孔能受彼諸剎，諸剎不能遍毛孔。」即斯義也。以毛約稱性，剎約不壞相，是故廣相不能遍小性也。然此相大略有二義：一約不空，具恒沙性德故，此是同教意。二約事事無礙，十玄之相本自具足，即是別教之意也。然眾妙兩字，亦《老子》意，彼《道經》云「道可道，非常道。名可名，非常名。無名天地之始，有名萬物之母。常無欲以觀其妙，常有欲以觀其徼。此兩者同出而異名，同謂之玄。玄之又玄，眾妙之門。」釋曰：然彼意以虛無自然以為玄妙，復拂其迹，故云又玄。此則無欲於無欲，萬法由生，故云眾妙之門。今借其言而不取其義，意以一真法界為玄妙體，即體之相為眾妙矣。

Third, 'containing all wonders and having a surplus' is the greatness of the characteristics of the dharmadhātu. It means that within the obscure and profound, all wonders reside. The pure dharmadhātu, obscure and profound, serves as that which can contain the Ganges-sands of nature-virtues, while the subtle and wondrous greatness of characteristics serves as that which is contained. Characteristics rely on nature, and nature embraces all; hence it is called 'containing'. The essence of nature has no exterior; the virtues of characteristics have names. The enumeration of what has names cannot exhaust the essence that has no exterior, hence it is said to 'have a surplus'—thus, amply, there is still room to spare. Hence, the 'Asaṃkhyeya Chapter' says: 'Within a single minute pore, / inexpressible lands enter in sequence. / The pore can receive those lands, / but the lands cannot exhaust the pore.' This is precisely this meaning. Because the pore pertains to according with nature, and the lands pertain to unruined characteristics, therefore vast characteristics cannot exhaust small nature. However, this greatness of characteristics has roughly two meanings: first, in terms of non-emptiness, possessing the Ganges-sands of nature-virtues—this is the purport of the Common Teaching. Second, in terms of the non-obstruction between phenomena and phenomena, the characteristics of the ten mysteries are originally complete in themselves—this is the purport of the Distinct Teaching. Furthermore, the two words 'all wonders' also reflect the idea in the Laozi. Its Daodejing says: 'A way that can be spoken of is not the constant Way; a name that can be named is not the constant Name. The nameless is the beginning of Heaven and Earth; the named is the mother of the ten thousand things. Therefore constantly desireless, one observes its wonders; constantly having desires, one observes its bounds. These two emerge together but are differently named; together they are called the profound. Profound and yet more profound, the gateway of all wonders.' Explanation: Now, its intention takes emptiness, non-being, and spontaneity as the profound and wondrous, and again sweeps away their traces, hence saying 'yet more profound'. Here, being desireless regarding desirelessness, the ten thousand dharmas arise therefrom; hence it is called 'the gateway of all wonders'. Now we borrow its words without taking its meaning, intending the one true dharmadhātu as the profound and wondrous essence, and the characteristics identical to that essence as 'all wonders'.