大方廣佛華嚴經隨疏演義鈔 25.56

25.56

疏「又此淨土一質不成」下，第二融攝。因上第四義故，略為此融。然東安莊公本有三句，無有質不成。今加此句，以成二對。謂淨穢域絕，不可言一；理唯一味，不可言異。冥同性空，不可言有；隨緣成立，不可言無。然一為遣異，無相遣有。然其釋中，一亦約理，實則一義。有其二種：一約理一、二約事一。如自受用，十方如來同有淨土，不可言無，而得稱一。故疏成四句，二對不同。又上略舉四句一向遮過，實則即異即同、即有即無。若互相形奪，則一異兩亡、有無雙寂。若圓融無礙，則即一即多、即有即無。有是無家之有、無是有家之無，多是即一之多、一是即多之一。有無即事理無礙、一多兼事事無礙，由此重重，故華藏剎一一塵中皆見法界。餘如玄中。

Regarding the commentary's text from "Furthermore, this pure land does not consist of a single substance..." onward: this is the second part, harmonising and subsuming. Due to the fourth meaning above, it briefly effects this harmonisation. However, Master Zhuang of Dong'an's text had three clauses, lacking "substance does not consist." Now this clause is added to complete two pairs. That is, the realms of pure and defiled are mutually exclusive, so they cannot be called one; the principle is of solely one flavor, so they cannot be called different. It is darkly identical with the emptiness of nature, so it cannot be called existent; it is established in concordance with conditions, so it cannot be called non-existent. However, "one" is to dismiss "different," and the "absence of characteristics" dismisses "existent." Yet in its explanation, "one" is also in terms of principle; in reality, there are two kinds of the meaning of oneness: 1. Oneness in terms of principle; 2. Oneness in terms of phenomena. For instance, in svasaṃbhoga, the Tathāgatas of the ten directions equally have pure lands; they cannot be called non-existent, yet they can be termed one. Therefore, the commentary forms four clauses, making two different pairs. Furthermore, the above briefly cited four clauses exclusively to ward off faults; in reality, they are identical to difference and identical to sameness, identical to existence and identical to non-existence. If they mutually configure and deprive each other, then both oneness and difference perish, and both existence and non-existence are doubly quiescent. If they are completely integrated without obstruction, then they are at once one and many, at once existent and non-existent. Existence is the existence belonging to non-existence; non-existence is the non-existence belonging to existence. Many is the many that is identical to one; one is the one that is identical to many. Existence and non-existence are the non-obstruction of phenomenon and principle; one and many additionally involve the non-obstruction of phenomenon and phenomenon. Because of these multiple layers, within every single dust mote of the Padmagarbha kṣetra one sees the dharmadhātu. The rest is as in the Xuan[tan].