大方廣佛華嚴經隨疏演義鈔 31.40

31.40

疏「第四依地有任持」者，有標、釋、結。二中三義：初義立名，與前小異。前云一唯流唯焰唯動，今初云地界因依，即喻勢小異。言「一約自類」者，猶如累墼。餘並可知。言「斯則厚載萬物而不仁」者，不恃仁德也。《老子》云「天地不仁，以萬物為芻狗。」經云「譬如大地，荷四重任而無疲厭也。」次「肇公」下，亦《不遷》，論末總結云「然則乾坤倒覆無謂不靜，洪流滔天無謂其動。苟能契神於即物，斯不遠而可知矣。」坤即是地，故得引之。

Regarding the commentary’s “Fourth, depending on the earth there is sustaining,” it has an introduction, an explanation, and a conclusion. In the second part there are three meanings. The name established for the first meaning is slightly different from the preceding: previously it said “first, only flowing, only flame, only moving,” whereas now the first says “depending on the earth realm,” so the metaphor’s thrust is slightly different. The statement “first, in terms of its own category” is like stacked adobe bricks. The rest can all be understood. The statement “Thus it richly bears the ten thousand things yet is not benevolent” means it does not rely on benevolent virtue. The Laozi says: “Heaven and earth are not benevolent; they treat the ten thousand things as straw dogs.” A sūtra says: “Like the great earth, which shoulders four heavy burdens without weariness.” Next, from “Master Sengzhao” downward, it is also from the Treatise on the Immutability of Things, which concludes at the end of the treatise: “Thus, heaven and earth turning upside down does not mean they are not quiet; a great torrent surging to the heavens does not mean it moves. If one can accord one’s spirit with things as they are, this is not far off and can be known.” Kun is the earth, so it is appropriate to cite it.