大方廣佛華嚴經隨疏演義鈔 18.51

18.51

疏「今分取同」下，二釋同義但是分同。言「同義多種如下十忍品」者，即第十如空忍，經云「佛子！此菩薩摩訶薩了一切法界猶如虛空，以無相故。一切世界猶如虛空，以無起故。一切法猶如虛空，以無二故。一切眾生行猶如虛空，無所行故。一切佛猶如虛空，無分別故。一切佛力猶如虛空，無差別故。一切禪定猶如虛空，三際平等故。所說一切法猶如虛空，不可言說故。一切佛身猶如虛空，無著無礙故。」釋曰：上所引文，若取總通，無相無起等皆是虛空多義。若取別相，唯取無分別、無差別、無著無礙，以喻於佛、佛力、佛身故。又彼忍下文云「譬如虛空，一切法依，不生不沒。」又云「不可破壞」。又云「一切世間之所依止，而無所依。」又云「無生無滅，能持一切世間生滅。」又云「無方無隅，而能顯現一切方隅。」又云「非行非住，而能示現種種威儀。」又云「非色非非色，而能示現種種諸色。」又云「非久非近，而能久住現一切物。」又云「非淨非穢，不離淨穢。」又云「一切世間皆現其前，非現一切世間之前。」又云「普入一切而無邊際」等，皆喻菩提，經具有合，今略不引。例喻於佛，亦具上諸義，以十忍位是等覺故，故可同佛。疏「今有二喻」下，第二開章別釋。於中有三：一總顯喻相、二喻其所喻、三結示有歸。今初，可知。

Regarding the commentary's "Now, taking partially what is shared" and what follows: this second [part] explains that the shared meaning is merely a partial sharing. Regarding the statement that "there are multiple kinds of shared meanings, as seen below in the Chapter on the Ten Tolerances": this refers to the tenth, the tolerance [of phenomena being] like space. The sūtra says: "O sons of the Buddha! This bodhisattva-mahāsattva understands that all dharmadhātus are like empty space, because they are formless. All world realms are like empty space, because they do not arise. All phenomena are like empty space, because they are non-dual. All actions of sentient beings are like empty space, because there is nothing to be performed. All buddhas are like empty space, because they are free from conceptual differentiation. All buddha-powers are like empty space, because they are free from distinction. All dhyāna concentrations are like empty space, because the three periods of time are equal. All expounded phenomena are like empty space, because they are ineffable. All buddha-bodies are like empty space, because they are unattached and unobstructed."\nExegesis: If we take the above-cited passage in its general comprehensiveness, "formless," "non-arising," and so on are all multiple meanings of empty space. If we take their distinct aspects, it solely takes "free from conceptual differentiation," "free from distinction," and "unattached and unobstructed" to illustrate the Buddha, the buddha-powers, and the buddha-bodies respectively. Furthermore, a later passage of that tolerance says: "Like empty space, it is that on which all phenomena depend, neither arising nor perishing." It also says: "Indestructible." It also says: "That on which all the world relies, yet itself relying on nothing." It also says: "Free from arising and ceasing, yet able to sustain all the arisings and ceasings of the world." It also says: "Without direction or corner, yet able to manifest all directions and corners." It also says: "Neither moving nor staying, yet able to display all kinds of deportment." It also says: "Neither form nor non-form, yet able to display all kinds of forms." It also says: "Neither ancient nor recent, yet able to abide long and manifest all things." It also says: "Neither pure nor defiled, yet not apart from pure and defiled." It also says: "All worlds manifest before it, yet it does not manifest before all worlds." It also says: "Pervasively entering everything without boundary," and so forth. All of these illustrate bodhi. The sūtra fully provides the correspondences, which are omitted here for brevity. Applying the analogy to the Buddha, he also possesses all the above meanings, because the stage of the ten tolerances is equal awakening, and therefore can be identical with the Buddha.\nRegarding the commentary's "Now there are two analogies" and what follows: this is the second [section], opening chapters to explain them individually. Within this there are three: first, generally revealing the aspects of the analogy; second, applying the analogy to what is illustrated; third, concluding by indicating that there is a ultimate point of return. The first can be understood.