大方廣佛華嚴經隨疏演義鈔 26.19

26.19

疏「又第七偈依中有依」下，以義料揀成無礙行門。此即賢首華藏觀意。彼有五門：一成立因緣，正當此門起具因緣；二相狀布列，即〈華藏品〉風輪香海等；三具德圓滿；四依正融攝；五攝成觀智。今疏有二：先牒經略明，即彼第四。二從「然其無礙通有十種」下，即彼第三。但解此二自成觀智，略無第五。然彼具德指一香樹，亦明十義：一此香樹即佛智身德、二即轉法輪、三事理無礙、四悲智德、五難思德、六體用無礙、七定亂無礙、八微細德、九佛境界德、十緣起無礙德。而內外相參以成十門，亦不引證。今為順經，加減廢立皆引文證，而具事理事事無礙。疏中有四：初總摽。二「諸教說土」下，立意。「或是無常」者，通大小乘。「或云心變」，唯是大乘理事懸隔，明非實教。三「一事理無礙」下，開門別釋。一中引經，即第十經偈末句云「安住於空虛」，今但取莊嚴為事、法界為理，無差別言即是無礙。二成壞中不引文者，義易了故。亦是此偈，故云一一。剎種中，劫燒不思議，所現雖敗惡，其處常清淨。三中「經云體相如本」等者，即第八經，釋剎種章偈。及後四相入中所引，即前偈前半，具云「以一剎種入一切，一切入一亦無餘，體相如本無差別，無等無量普周遍。」五相即無礙，證文即第七經。六「清淨珠玉」等，即第八香水河偈，具云「清淨珠玉布若雲，一切香河悉彌覆，其珠等佛眉間相，炳然顯現諸佛影。」今但取初後二句，是顯微細之義。七隱顯中略不引經，以義多故。即此中偈「隨心造業不思議，一切剎土斯成立。」即其義也。以同處異見，故不可思議。又形狀偈云「一切塵中所現剎，皆是本願神通力，隨其心樂種種殊，於虛空中悉能作。」釋曰：既一塵隨樂種種皆作，則隱顯自在也。然疏文中略出二種隱顯：一染淨隱顯，如感娑婆者，對華藏而見娑婆，則淨隱染顯；感華藏者，對娑婆而見華藏，則染隱淨顯，故摩竭提國其地金剛等。二明異類隱顯，如須彌山形世界一類顯時，江河等形即皆隱也。長剎顯時，短剎則隱。餘可例知。八重現無礙，亦不引文，以「華藏世界所有塵，一一塵中見法界」已頻引故。若更引者，依住偈云「或有國土周法界，清淨離垢從心現，如影如幻廣無邊，如因陀羅各差別」等。九所引即第八經，釋小海中偈十中。「又下文云」，即第八經，河間樹林偈。

Regarding the commentary's "Furthermore, the seventh verse states that within a support there is [another] support..." and what follows: by means of doctrinal analysis, this constitutes the gate of unimpeded practice. This expresses the intention of Xianshou's contemplation of the Lotus Treasury [world]. In that [work] there are five gates: first, the establishment of causes and conditions, which corresponds directly to the arising of full causes and conditions in this gate; second, the configuration of marks and states, which is the wind-disks, fragrant oceans, and so forth in the "Lotus Treasury Chapter"; third, the complete endowment with virtues; fourth, the interfusion and containment of the dependent and primary [retributions]; fifth, subsuming them to form the wisdom of contemplation. The present commentary has two parts: first, it cites the sūtra to explain it briefly, which corresponds to the fourth [gate] in that [work]. Second, from "However, its unimpededness generally has ten kinds..." onwards corresponds to the third [gate] in that [work]. Merely by understanding these two, the wisdom of contemplation is naturally formed, so the fifth is omitted for brevity. However, that [work's] endowment with virtues points to a single fragrant tree and also explains ten meanings: 1. This fragrant tree is identical to the virtue of the Buddha's body of wisdom; 2. It is identical to turning the wheel of the Dharma; 3. The unimpededness between phenomena and principle; 4. The virtues of compassion and wisdom; 5. Inconceivable virtue; 6. The unimpededness between essence and function; 7. The unimpededness between concentration and distraction; 8. Subtle virtue; 9. The virtue of the Buddha's realm; 10. The virtue of unimpeded dependent origination. By intertwining the internal and external, it forms ten gates, yet without citing textual proof. Here, in order to accord with the sūtra, additions, subtractions, rejections, and establishments all cite textual proof, and are fully endowed with the unimpededness between phenomena and principle and the unimpededness among phenomena. In the commentary there are four parts: first, a general statement. Second, from "When various teachings speak of lands..." onwards, the intention is established. "Some are impermanent" applies to both the Mahāyāna and Hīnayāna. "Some say they are mind-transformed" applies only to the Mahāyāna, where principle and phenomena are widely separated, making clear that it is not the definitive teaching. Third, from "First, the unimpededness between phenomena and principle..." onwards, the gates are opened and individually explained. In the first, the sūtra is cited, which is the final line of the verse in the tenth fascicle of the sūtra, saying "peacefully dwelling in empty space"; here, it merely takes the adornments as phenomena and the dharmadhātu as principle, and the statement that there is no distinction is precisely unimpededness. In the second, on arising and disintegration, no text is cited because the meaning is easy to understand. It is also this verse, which is why it says "each and every [kṣetra]". Within the types of kṣetras, the kalpa-fire is inconceivable; though what appears is ruined and foul, that place is constantly pure. In the third, "The sūtra says the essence and characteristics are as they originally were..." and so forth refers to the verse in the section explaining the types of kṣetras in the eighth fascicle of the sūtra. As for what is cited later under the four characteristics of mutual entry, it is the first half of the preceding verse, which fully states: "Entering all with one type of kṣetra, / All entering one without remainder, / Essence and characteristics are as originally without distinction, / Unequalled and immeasurable, pervading everywhere." Fifth, the unimpededness of mutual identity: the proof text is from the seventh fascicle of the sūtra. Sixth, "Pure pearls and jade..." and so forth refers to the verse on the fragrant water rivers in the eighth fascicle, which fully states: "Pure pearls and jade are laid out like clouds, / Completely covering all fragrant rivers; / Those pearls resemble the mark between the Buddha's brows, / Resplendently displaying the reflections of the Buddhas." Here, it only takes the first and last two lines to manifest the meaning of subtlety. Seventh, under concealment and manifestation, the sūtra is omitted without citation because the meanings are numerous. That is, the verse here: "Creating karma in accord with the mind is inconceivable; / All kṣetra lands are thereby established" is precisely this meaning. Because they are seen differently in the same place, it is inconceivable. Furthermore, the verse on shapes states: "The kṣetras manifested within all dust-motes / Are all the spiritual power of original vows; / According with whatever the mind delights in, with various differences, / All can be produced in empty space." Explanation: since a single dust-mote produces all variety according to delight, concealment and manifestation are spontaneous. However, the commentary briefly presents two kinds of concealment and manifestation: 1. The concealment and manifestation of defilement and purity: for instance, for those whose karma evokes the Sahā world, confronting the Lotus Treasury they see the Sahā world, so purity is concealed and defilement is manifest; for those whose karma evokes the Lotus Treasury, confronting the Sahā world they see the Lotus Treasury, so defilement is concealed and purity is manifest; hence in the country of Magadha the ground is vajra, and so on. 2. Explaining the concealment and manifestation of different types: as when the world in the shape of Mount Sumeru is manifested as one type, shapes like rivers and streams are all concealed. When long kṣetras are manifest, short kṣetras are concealed. The rest may be inferred accordingly. Eighth, the unimpededness of repeated manifestation also does not cite a text, because "All the dust-motes of the Lotus Treasury world, / Within each and every dust-mote the dharmadhātu is seen" has already been cited frequently. If one were to cite further, the verse on dwelling states: "Some lands pervade the dharmadhātu, / Pure and free from defilement, appearing from the mind, / Like shadows, like illusions, vast and boundless, / Like Indra's [net], each distinct," and so forth. Ninth, what is cited is the verse on explaining the small seas in the eighth fascicle of the sūtra. Tenth, "Also, a subsequent text states..." refers to the verse on the trees and groves between the rivers in the eighth fascicle of the sūtra.