大方廣佛華嚴經隨疏演義鈔 16.57

16.57

疏「第八以義圓收」者，疏文有二：先以法攝、後以人攝。前中又二：先指前不出總題、後「或以教義」下重釋攝義。疏文略舉，若具說者，應增數明。謂或於無字中，一字攝盡，謂或教或義、或性或心。或二字攝盡，疏有三節，亦更應言：或法界字攝盡、或三字攝盡。疏又有一義，順於後段，表三聖故，亦應云：入法界攝盡、理行果攝盡，從所詮故。或四字攝盡，謂教理行果，教即經字、理即大方廣、行即華嚴、果即佛也。或教義成處攝盡，謂文雖浩瀚，唯一教字，即題中經字。觀雖無量，但一緣起，義攝題中大方廣三字。成謂行解因果德相用等，雖各緣起不同，據其成立，唯一成字攝盡，即題中佛華嚴也。處謂一切重重無盡，同類異類重重塵剎，唯一處字，故總卷之。義唯一性，教唯一文，成唯一念，處唯一塵，此一即是一切之一故。或信解行證攝盡，經有四分，初會是信、次六明解、八約成行、九唯證故，如下當知。或五字攝盡，謂加理字。成信解行證，理是所信所解所行所證故。或六字攝盡，即題中除經上之六字，是所詮故。或理信解行願證，理即所信等，解行願三即是三賢，證通地上及極果故。或七字攝盡，即全取一題，一題通目無盡法故。或八字攝盡，即法界緣起理實因果故。或九字攝盡，謂無障礙法界緣起因果故。或十字攝盡，謂體相智用因果教義及境業故。

Regarding the Commentary's statement, 'eighth, perfectly subsuming through meaning,' the Commentary's text has two parts: first, subsuming through dharma; next, subsuming through persons. Within the former there are also two: first, pointing to what preceded as not falling outside the general title; next, from 'or through teaching and meaning' downward, re-explaining the meaning of subsumption. The Commentary's text merely presents an outline; if fully stated, one should elucidate by increasing the numbers. That is to say, either within being free of characters, a single character subsumes all—namely, either teaching or meaning, or nature or mind. Or two characters subsume all: the Commentary has three sections, and one should also say: either the characters 'dharmadhātu' subsume all, or three characters subsume all. The Commentary also has another meaning, which aligns with the subsequent section to signify the three sages; thus one should also say: 'entering the dharmadhātu' subsumes all, or 'principle, practice, and fruit' subsumes all, following what is expressed. Or four characters subsume all: namely, teaching, principle, practice, and fruit—teaching is the character 'sūtra,' principle is 'mahāvaipulya,' practice is 'avataṃsaka' (flower adornment), and fruit is 'Buddha.' Or teaching, meaning, fulfillment, and locus subsume all: though the text is vast, there is only the single character 'teaching,' which is the character 'sūtra' in the title; though contemplation is measureless, there is only one conditioned arising, and its meaning subsumes the three characters 'mahā-vaipulya' in the title; fulfillment refers to practice, understanding, cause, fruit, virtues, characteristics, functions, and so forth, which, although having distinct conditioned arisings, are completely subsumed in their establishment by the single character 'fulfillment,' which is 'Buddhāvataṃsaka' in the title; locus refers to all the layer-upon-layer inexhaustible dust motes and lands, whether homogeneous or heterogeneous, which are rolled up generally by the single character 'locus.' Meaning is only the one nature; teaching is only the one text; fulfillment is only the one thought-moment; locus is only the one dust mote; because this one is the one of all. Or faith, understanding, practice, and realization subsume all: the sūtra has four divisions—the first assembly is faith, the next six clarify understanding, the eighth concerns fulfilling practice, and the ninth is solely realization, as will be known below. Or five characters subsume all: namely, adding the character 'principle' to form principle, faith, understanding, practice, and realization, because principle is what is believed, understood, practiced, and realized. Or six characters subsume all: namely, the six characters preceding 'sūtra' in the title, because they are what is expressed. Or principle, faith, understanding, practice, vow, and realization: principle is what is believed and so forth; the three of understanding, practice, and vow are the three levels of sagehood; realization extends through the bhūmis and the ultimate fruit. Or seven characters subsume all: namely, taking the entire title, for the single title broadly designates inexhaustible dharmas. Or eight characters subsume all: namely, dharmadhātu, conditioned arising, principle, actuality, cause, and fruit. Or nine characters subsume all: namely, unobstructed dharmadhātu conditioned arising, cause, and fruit. Or ten characters subsume all: namely, essence, characteristic, cognition, function, cause, fruit, teaching, meaning, realm, and karma.