大方廣佛華嚴經隨疏演義鈔 27.4

27.4

疏「若將此十對成就品」下，第二攝〈成就品〉。攝前十八，共以二品皆為能攝。今此對前，自分能所而得互攝。疏恐責繁不能具出，抄須盡理一一示之。此〈華藏品〉攝〈成就品〉者，此中趣入攝彼起具因緣及清淨二事，以趣入即三解脫門，可為剎因令剎淨故。此中力持攝餘三事，謂佛出、劫住及劫轉變，以力持即是廣大法喜，無佛從何得法喜耶？況有佛持。若佛不出，但以食持。若佛出世，即有法持。若以食持，住時即少；若用法持，住劫則長。二種力持皆通轉變，法持則染變為淨，食持則淨變為染，故《俱舍》說三災起時有二種因：一耽著美味、二者懶墮，故以食持淨變為染。上以此二攝於彼五，五事全同故十具矣。若以〈成就〉攝〈華藏〉者，上以此二門攝於彼五，則以彼五攝於此二，此餘三事謂方所、分齊并及行列，彼何攝耶？即五同中依住、形狀二事所攝，以但有依住則有方所及行列故，但有形狀則有分齊。則以彼七攝此五事，五事全同，則十亦具故。於二處各舉十事無所不收，巧顯多端故互隱顯，理實互出為顯十八。

Regarding the commentary's: “If we compare these ten with the Chapter on the Formation [of Worlds],” onwards: secondly, subsuming the “Chapter on the Formation [of Worlds]”. In subsuming the previous eighteen, both chapters together served as that which subsumes. Now, comparing this with the previous, each is divided into that which subsumes and that which is subsumed, so that they mutually subsume each other. The commentary, fearing it would be blamed for verbosity, could not present them in full; the subcommentary must exhaust the principles and demonstrate them one by one. As for this “Huayan Flower Store Chapter” subsuming the “Chapter on the Formation [of Worlds]”: here, “approaching and entering” subsumes two matters there—the causes and conditions for their arising, and their purity—because “approaching and entering” is precisely the three gates of liberation, which can serve as the cause of kṣetras and make the kṣetras pure. Here, “support by power” subsumes the other three matters: the emergence of buddhas, the duration of kalpas, and the transformation of kalpas. This is because “support by power” is precisely the vast joy of the Dharma; without a buddha, from where could one attain the joy of the Dharma? How much more so when there is the sustaining support of a buddha! If no buddha emerges, there is only maintenance by food. If a buddha emerges in the world, there is maintenance by Dharma. If maintained by food, the duration is brief; if maintained by Dharma, the duration of the kalpas is long. Both kinds of support by power extend to transformation: maintenance by Dharma transforms the defiled into the pure, while maintenance by food transforms the pure into the defiled. Therefore, the *Kośa* says that when the three disasters arise, there are two kinds of causes: first, craving for delicious tastes; second, indolence. Thus, by maintenance by food, the pure is transformed into the defiled. Above, using these two, those five are subsumed; the [other] five matters are completely identical, so the ten are complete. If we use the “Chapter on the Formation [of Worlds]” to subsume the “Flower Store Chapter”: above, these two headings subsumed those five; therefore, those five subsume these two. As for the remaining three matters here—namely, location, boundaries, and arrangement—what subsumes them there? They are subsumed by the two matters of “abode” and “shape” among the five identical ones, because as long as there is an abode, there are location and arrangement; and as long as there is a shape, there are boundaries. Thus, using those seven to subsume these five matters, with the [other] five matters completely identical, the ten are likewise complete. Setting forth ten matters in each of the two places leaves nothing unincluded; skillfully revealing manifold aspects, they mutually conceal and reveal, while in actual principle they mutually bring each other out in order to reveal the eighteen.