大方廣佛華嚴經隨疏演義鈔 10.44

10.44

第三一多相容不同門。於中有三：初正明、次引證、後重料揀。初中有二：先正釋，即如理之遍、如理之包；後「舒攝同時」下，句數料揀。例上廣狹，故云思之。若具作者，一或唯入，以一入一切故。二或唯攝，以一攝一切故。三即入即攝，同時無礙故。四非入非攝，以入即攝故非入，攝即入故非攝。五或具前四，以是解境故。六或絕前五，以是行境，行起解絕故。疏下云「以一佛土滿十方，十方入一亦無餘」者，引證。即德相之文。其下半云「世界本相亦不壞，無比功德故能爾。」上即晉經，依賢首引。即當華藏偈云「以一剎種入一切，一切入一亦無餘，體相如本無差別，無等無量悉周遍。」第八迴向云「此菩薩於一毛孔中，普能容納一切國土。」第九迴向云「於一身中悉能包納盡法界不可說不可說身，而眾生界無增無減。如一身乃至遍法界一切身，悉亦如是。」〈十定品〉第二定云「三千大千世界微塵數三千大千世界悉入是菩薩身，是菩薩身亦入是諸世界。」第七定云「菩薩自見其身往彼眾會，亦見自身普入諸地。」〈普賢行品〉有十種普入，謂一切世界入一毛道、一毛道入一切世界等。上來經文並通德相業用。〈離世間品〉十種無礙用中，亦說眾生一多相入。六十經云「上方菩薩以自在力，令一切世界展轉相入。」六十一經云「此諸菩薩入一切無諍境界，乃至能令大小相入，以一切方普入一方」等。〈十行品〉云「能於一一三昧中，普入無數諸三昧。無量無邊諸國土，悉令共入一微塵。」如是等文，多約業用明相入義，或通德用、或各局一，可以意得。

The third [door] is the door of the mutual containment and differentiation of the one and the many. In this there are three [parts]: first, to directly explain; next, to cite proof-texts; and afterwards, to reconsider and discriminate. In the first part there are two: first, directly explaining, which refers to pervading in accordance with principle and containing in accordance with principle; afterwards, from “extension and inclusion are simultaneous” downward, evaluating the number of propositions. By analogy with the above [door of] breadth and narrowness, it says: “Ponder it.” If fully formulated: first, it is perhaps only entering, because the one enters into all; second, it is perhaps only containing, because the one contains all; third, it is simultaneously entering and containing, because they are unobstructed at the same time; fourth, it is neither entering nor containing, because since entering is itself containing, it is not entering, and since containing is itself entering, it is not containing; fifth, it perhaps possesses all four of the preceding, because it is the sphere of understanding; sixth, it perhaps cuts off all five of the preceding, because it is the sphere of practice, where practice arises and understanding is terminated. Where the Commentary below states, “With one Buddha-land filling the ten directions, the ten directions entering into the one is likewise without remainder,” it is citing proof-texts. This is a text of the qualities and characteristics. Its latter half states: “The fundamental characteristics of the worlds are also not ruined; because of incomparable merits it can be so.” The above is the Jin translation of the sūtra, cited following Xianshou. It corresponds to the verse of the Flower Treasury which says: “Entering all with one ocean of worlds, all entering the one is likewise without remainder; the essence and characteristics are identical to the origin without distinction; unequaled and immeasurable, all are fully pervasive.” The Eighth Pariṇāmanā states: “This bodhisattva, within a single pore, is universally able to contain all lands.” The Ninth Pariṇāmanā states: “Within a single body, one is able to embrace and contain all the ineffable-ineffable bodies of the entire dharmadhātu, yet the realm of sentient beings neither increases nor decreases. Just as with a single body, so it is up to all bodies throughout the entire dharmadhātu.” The second samādhi in the “Chapter on the Ten Samādhis” states: “Three-thousand-great-thousand worlds as many as the dust particles of a three-thousand-great-thousand world all enter this bodhisattva’s body, and this bodhisattva’s body also enters these worlds.” The seventh samādhi states: “The bodhisattva sees their own body going to those assemblies, and also sees their own body universally entering all grounds.” The “Chapter on the Practices of Samantabhadra” has ten kinds of universal entering, meaning all worlds entering the path of a single hair, the path of a single hair entering all worlds, and so forth. The sūtra passages cited above all pertain to both the qualities and characteristics and the functional operations. In the ten kinds of unobstructed functions in the “Chapter on Transcending the World,” it also explains the mutual entrance of the one and the many of sentient beings. The sixtieth fascicle states: “Bodhisattvas of the upper direction, through sovereign power, cause all worlds to mutually enter one another in turn.” The sixty-first fascicle states: “These bodhisattvas enter the realm of non-contention of all things, up to being able to cause the large and the small to mutually enter, universally entering one direction with all directions,” and so forth. The “Chapter on the Ten Practices” states: “Able within each and every samādhi to universally enter countless samādhis; causing immeasurable and boundless lands all to enter together into a single dust particle.” Such texts as these mostly explain the meaning of mutual entrance in terms of functional operations; some pertain to both qualities and functions, and some are each restricted to one—this can be grasped through its intention.