大方廣佛華嚴經隨疏演義鈔 26.57

26.57

疏「然所依剎量」下，第二彰其分量。言「大小之化」者，如《梵網經》「周匝千華上，復現千釋迦」，即大化也。「一華百億國，一國一釋迦」，即小化也。小化唯一四洲，大化總該百億。「且依一相」等者，且依一種義相，不壞邊表有蓮華外別佛剎海等，實則稱性橫不可尋，故云法界無差別。若以性融相，則一塵中法界無量。疏「然準下別顯」，下第三科釋經文。言「應有十事」者，以文廣釋十事故。此中長行略標列故，是以古德一品之中先分土因，就果相中即分十段。今不依者，以下六事各有長行偈頌，而前四事同一長行，故科十段於文不便，先科為三，於第一華藏自體中長行之內方為四耳。疏「然其剎因」下，第四明用義通局。「已見上文」者，即起具因緣中通義易知，故示別相。列中，疏「風力遙持」者，古有二釋：一云一重風輪持一重物。疏以〈出現品〉中有十風輪持欲色等，皆是遙持，故今案定。疏「所持香海」下，疏有二釋：一約事釋、二「又藏識」下約表。於中又二：一約眾生、二「又佛性名水」下約通生佛。佛性即是真法性故，故此品初海表三義。今舉其二，略不說悲。《涅槃》亦云「有人聞香」，即第七經，至〈問明品〉當具引之。疏「又所發萬行」下，上約事釋，此約表法，但通相表行。若別說者，略示十德表於十度：一開敷鮮榮以表施度，二自性無染以表戒度，三香氣芬馥、四寶莖堅固、五寶葉扶疎、六寶蘂光幢、七相巧成就、八含藏蓮子、九寶臺堅住、十普放光明，下八如次顯於八度。疏「宿因現緣經離頌合」等者，此中詺長行為經，以取長行綴葺略說所應說義，別相修多羅故。言經離頌合者，宿因即前顯因深廣，現緣即前風持香海等，此二離明。言頌合者，初偈頌總，前半宿因、後半現緣。第二偈，三句宿因、第四句是現緣故。疏「所成果相經略頌廣」者，長行云「華藏世界海住在其中者」，即所成果相，此文則略。以十偈之內皆有果相，故云頌廣。疏「三現緣風輪經廣頌略」者，經列十種風輪，偈中但云「風力所持無動搖」耳。疏「四山地海樹經有頌無」者，長行云「金剛輪山周匝圍繞，地海眾樹各有區別」，此經有也；頌無可知。上言有四者，但有四例，唯廣略一種乃成一對，離合有無但成一例耳。若成對者，應須經合頌離、經無頌有，方成三對耳。餘四例二對，此中則無，下頌則有。疏「是無邊之邊不礙理而即事」等者，意明理無分限，總曰無邊。事有分限，故名有邊。若理成事，理性全隱，則無邊即邊。若會事歸理，事相全盡，則邊即無邊。今則不爾，不失理而事現，云無邊之邊；不壞事而理顯，云邊之無邊。此是事理無礙義，不是相即相作之義，思之。疏「但云諸嚴」下，此句稍長，故牒釋云：即從「諸莊嚴具」下是第九句，「摩尼妙寶」下皆第十句。

On the Commentary's text from "However, regarding the measure of the lands relied upon" onward: This is the second [section], revealing their dimensions. Regarding the phrase "transformations great and small": As the Fanwang jing says, "All around, upon a thousand flowers, a thousand Śākyamunis further manifest"—this is the great transformation. "One flower contains ten billion lands, and in each land is one Śākyamuni"—this is the small transformation. A small transformation encompasses only one four-continent [world], while a great transformation completely covers ten billion [worlds]. Regarding the phrase "Provisioanlly relying on a single aspect" and so forth: Provisioanlly relying on a single characteristic of meaning, without destroying peripheral boundaries, there exist distinct oceans of Buddha-lands outside the lotus flower and so on; yet in truth, corresponding to the nature, they cannot be pursued horizontally—hence it is said that the dharmadhātu is without differentiation. If one fuses marks with nature, then within a single dust mote the dharmadhātu is immeasurable.
On the Commentary's text from "However, conforming to the specific elucidations below": This is the third [section], dividing and explaining the sūtra text. Regarding the statement "there should be ten items": This is because the text extensively explains ten items. Here, the prose only briefly lists and arranges them; for this reason, the masters of old, within a single chapter, first divided the causes of the land, and then with regard to the marks of the fruition divided it into ten sections. The reason we do not follow that now is that each of the latter six items has both prose and verses, whereas the former four items share the same prose; hence dividing into ten sections would be inconvenient for the text. Thus, it is first divided into three, and only within the prose of the first, the own-essence of the Lotus Treasury, is it divided into four.
On the Commentary's text from "However, regarding the causes of its lands" onward: This is the fourth [section], clarifying whether the application of meaning is pervasive or restricted. Regarding "as seen in the preceding text": This means that in the section on the arising and possessing of causes and conditions, the pervasive meaning was easy to understand, and thus the specific characteristics are shown here. In the enumeration, on the Commentary's "sustained from afar by the power of the wind": Of old, there were two explanations. One said that a single layer of wind-disc sustains a single layer of matter. The Commentary, on the basis that in the "Manifestation Chapter" there are ten wind-discs sustaining the desire and form [realms] and so forth, which are all sustained from afar, therefore now settles upon this interpretation.
On the Commentary's text from "The fragrant ocean that is sustained" onward: The Commentary has two explanations: first, explaining in terms of concrete phenomena; second, from "Furthermore, the storehouse consciousness" onward, explaining in terms of symbolic representation. Within this, there are again two: first, in terms of sentient beings; second, from "Furthermore, the Buddha-nature is named water" onward, in terms of pervasively applying to both sentient beings and Buddhas. Because the Buddha-nature is the true dharmatā itself, the ocean at the beginning of this chapter symbolizes three meanings. Here two are cited, with compassion being omitted for brevity. The Nirvāṇa [Sūtra] also says, "There are people who smell the fragrance"—this is in the seventh fascicle, and when we reach the "Chapter on Inquiring into Clarity" it will be cited in full.
On the Commentary's text from "Furthermore, the myriad practices generated" onward: The above was explained in terms of concrete phenomena, whereas this explains in terms of expressing principles, merely expressing practice in its general aspect. If explained specifically, ten virtues are briefly shown to express the ten pāramitās: 1. blooming in fresh glory expresses the giving pāramitā; 2. self-nature free of defilement expresses the morality pāramitā; 3. fragrant scent; 4. solid jeweled stem; 5. luxuriant jeweled leaves; 6. radiant banners of jeweled pistils; 7. skillful accomplishment of features; 8. containing lotus seeds within; 9. solid resting of the jeweled dais; 10. universal emission of bright light. The latter eight, in proper sequence, reveal the remaining eight pāramitās.
On the Commentary's text "Past causes and present conditions are separated in the sūtra and combined in the verses" and so forth: Here, "sūtra" refers to the prose, taking prose as an abbreviated synthesis that briefly states the meaning that ought to be stated, being a sūtra of specific characteristics. To say that they are separated in the sūtra and combined in the verses means: "past causes" refers to the previous revelation of causes being deep and vast, while "present conditions" refers to the previous wind sustaining the fragrant ocean and so on—these two are elucidated separately [in the prose]. To say they are combined in the verses means: the first verse summarizes them in general, with the first half on past causes and the second half on present conditions; in the second verse, three lines concern past causes and the fourth line concerns present conditions.
On the Commentary's "The marks of the resultant fruition are brief in the sūtra and extensive in the verses": The prose says, "The ocean of worlds of the Lotus Treasury residing within it"—this is the mark of the resultant fruition, and here the text is brief. Because all ten verses contain marks of the fruition, it is called extensive in the verses.
On the Commentary's "Third, the present condition of the wind-disc is extensive in the sūtra and brief in the verses": The sūtra lists ten kinds of wind-discs, whereas in the verse it merely says, "Sustained by the power of the wind without shaking."
On the Commentary's "Fourth, the mountains, earth, oceans, and trees are present in the sūtra and absent in the verses": The prose says, "The encircling iron mountain surrounds it on all sides; the earth, oceans, and various trees each have their distinctions." This is present in the sūtra, and its absence in the verses is self-evident.
Regarding the previous statement that there are four: there are merely four instances; only the single pair of "extensive and brief" forms a complementary pair, whereas "separated and combined" and "present and absent" each form only a single instance. If they were to form pairs, there would need to be "combined in the sūtra and separated in the verses" and "absent in the sūtra and present in the verses" to constitute three pairs. The other four instances of two pairs are absent here, but present in the verses below.
On the Commentary's "It is the limit of the limitless, not obstructing principle yet being phenomenon itself" and so forth: The intention is to clarify that principle has no boundaries or limits, and is generally termed limitless. Phenomena have boundaries and limits, and are therefore called having limits. If principle becomes phenomenon and the nature of principle is completely concealed, then the limitless is precisely the limited. If one subsumes phenomena into principle and phenomenal marks are completely exhausted, then the limited is precisely the limitless. Here, however, it is not so: without losing principle, phenomena appear—this is called the limit of the limitless; without destroying phenomena, principle is revealed—this is called the limitlessness of the limited. This is the meaning of the non-obstruction of principle and phenomena, not the meaning of mutual identity and mutual making; reflect upon this.
On the Commentary's text from "merely says 'various adornments'" onward: This line is rather long, hence it is cited and explained as follows: from "various articles of adornment" onward is the ninth line, and from "sublime mani jewels" onward all belongs to the tenth line.