大方廣佛華嚴經隨疏演義鈔 2.27

2.27

疏「大以曠兼」下，二雙釋二目，先釋總題、後釋品目。今初。下有十門，釋其七字。字各十義，今但略舉，當字釋之。然此七字，略有六對：一經字是教、上六字是義，即教義一對。二嚴字是總、上五是別，即總別一對。三華為能嚴、上四皆所嚴，即能所一對。四佛是所嚴所成之人、上三皆所嚴之法，即人法一對。五廣者是用、上二皆體，即體用一對。六方者是相、大者是性，即性相一對。故此七字，即七大性。大者體大，方者相大，廣者用大，佛者果大，華者因大，嚴者智大，經者教大。則七字皆大，七字皆相等。今各以二義釋之。「大以曠兼無際」者，曠兼明其包含，約廣遍釋大故。《涅槃》云「所言大者，其性廣博猶如虛空。」故下經云「法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得」也。二無際者，約其竪論，則常故名大。《涅槃》云「所言大者，名之為常。」故下經云「法性無作無變易，猶如虛空本清淨。諸佛境界亦如是，體性非性離有無。」然淵府不可以擬其深妙，故寄大以目之，實則言思斯絕。故下經云「法性不在於言論，無說離說恒寂滅，諸佛境界不可量，為悟眾生今略說。」

In the Commentary, from "'Great' (mahā) broadly encompasses without boundary" onward, is the second [part], explaining both headings: first explaining the general title, and afterwards explaining the chapter title. Now for the first. Below there are ten sections explaining these seven characters. Each character has ten meanings; here they are only briefly adduced and explained character by character. However, these seven characters have, in brief, six pairs: First, the character "sūtra" (jing) is the teaching, and the upper six characters are the meaning—this is the pair of teaching and meaning. Second, the character "adornment" (alaṃkāra/yán) is general, and the upper five are specific—this is the pair of general and specific. Third, "flower" (kusuma/huā) is the adorner, and the upper four are what is adorned—this is the pair of active and passive. Fourth, "Buddha" is the person who is adorned and perfected, and the upper three are all the Dharma that is adorned—this is the pair of person and Dharma. Fifth, "broad" (vaipulya/guǎng) is function, and the upper two are essence—this is the pair of essence and function. Sixth, "square / standard" (fang) is characteristic, and "great" is nature—this is the pair of nature and characteristic. Therefore, these seven characters are the seven great natures. "Great" is greatness of essence; "square / standard" is greatness of characteristics; "broad" is greatness of function; "Buddha" is greatness of fruition; "flower" is greatness of cause; "adornment" is greatness of wisdom; "sūtra" is greatness of teaching. Thus all seven characters are "great," and all seven characters are "characteristics," and so forth. Now each is explained with two meanings. "'Great' broadly encompasses without boundary": "broadly encompasses" clarifies its comprehension, explaining "great" in terms of vast pervasiveness. The Mahāparinirvāṇa-sūtra says: "What is called 'great' has a nature that is vast and expansive like empty space." Thus a later chapter of the sūtra says: "The dharmatā pervades all places, all sentient beings, and lands; it is present in the three periods of time without remainder, yet no form or characteristic of it can be found." Second, "without boundary" is discussed vertically: being permanent, it is called "great." The Mahāparinirvāṇa-sūtra says: "What is called 'great' is named permanent." Thus a later chapter of the sūtra says: "The dharmatā is uncreated and unaltering, originally pure like empty space; the realm of all Buddhas is also like this, its essential nature is non-nature, free from existence and non-existence." However, the deep treasury cannot be matched in its profound wondrousness, so we provisionally use "great" to designate it; in reality, words and thought are cut off. Thus a later chapter of the sūtra says: "The dharmatā does not reside in words and discourse; without exposition and apart from exposition, it is ever quiescent. The realm of all Buddhas is immeasurable; to awaken sentient beings, it is now briefly expounded."