大方廣佛華嚴經隨疏演義鈔 4.28

4.28

疏「二相遍無礙，謂上差別用中各攝一切業用」者，如上所明，攝生威儀行住坐臥。如〈不思議品〉云「如來一坐食已結跏不動，遍於十方、經一切劫。」今明即此坐中便具行住及臥也。又如前現八相相遍者，嵐毘尼林神說如來受生云：「善男子！當知我見佛，於此四天下閻浮提內嵐毘尼林園中，示現初生種種神變時，亦見如來於三千大千世界百億四天下閻浮提內嵐毘尼園中，示現初生種種神變。亦見三千大千世界一一塵中無量佛剎，亦見百佛世界、千佛世界乃至十方一切世界，一一塵中無量佛剎。如是一切諸佛剎中，皆有如來示現受生種種神變。」如是念念常無間斷者，但是一重之遍。今此明一一相中皆具八相，如三十一經云「菩薩在母胎中，自在示現一切法界道場眾會甚微細。菩薩在母胎中，示現一切佛神力甚微細。」又〈離世間品〉云「佛子！菩薩摩訶薩有十種甚微細趣。何等為十？所謂在母胎中示現初發菩提心乃至灌頂地；二在母胎中示現住兜率天；三在母胎中示現初生；四在母胎中示現童子地；五在母胎中示現處王宮；六在母胎中示現出家；七在母胎中示現苦行，往詣道場成等正覺；八在母胎中示現轉法輪；九在母胎中示現般涅槃；十在母胎中示現大微細，謂一切菩薩行一切如來自在神力無量差別門。佛子！是為菩薩摩訶薩在母胎中十種微細趣。」釋曰：母胎一相之中，八相皆具、萬德斯圓，故云相遍也。又上示三乘，今一乘具三。上示五道，今一道具五。例可知也。

As for the commentary's stating, "Second, the unobstructedness of mutual pervasion of characteristics, meaning that within each of the differentiated functions above, all karmic functions are gathered," as clarified above, gathering sentient beings, bodily deportment, moving, standing, sitting, and lying down—as the "Chapter on the Inconceivable" says: "The Tathāgata, having taken a single meal while seated, sits cross-legged without moving, pervading the ten directions throughout all kalpas." Now it is clarified that right within this sitting, moving, standing, and lying down are fully contained. Furthermore, as for the previous mutual pervasion of characteristics in manifesting the eight phases, the deity of the Lumbinī Grove spoke of the Tathāgata taking birth, saying: "Good son! You should know that when I saw the Buddha in this Jambudvīpa of the four continents within the Lumbinī grove garden demonstrating various divine transformations of his initial birth, I also saw the Tathāgata in the Lumbinī gardens within the hundred hundred million four continents of Jambudvīpa in the trichiliocosm demonstrating various divine transformations of his initial birth. I also saw immeasurable Buddha-lands in each and every dust mote of the trichiliocosm, and saw a hundred Buddha-worlds, a thousand Buddha-worlds, up to all worlds in the ten directions, with immeasurable Buddha-lands in each and every dust mote. In all such Buddha-lands, there was the Tathāgata demonstrating various divine transformations of taking birth." Such occurring thought-moment after thought-moment without interruption is merely a single tier of pervasion. Now, this clarifies that within each and every phase all eight phases are fully present. As the thirty-first fascicle says: "When the bodhisattva is in the mother's womb, he freely manifests the assemblies in the bodhimaṇḍas throughout all dharmadhātus in an extremely subtle manner. When the bodhisattva is in the mother's womb, he manifests all divine powers of the Buddha in an extremely subtle manner." Furthermore, the "Chapter on Transcending the World" says: "Sons of the Buddha! The bodhisattva-mahāsattva has ten kinds of extremely subtle paths. What are the ten? Namely, while in the mother's womb, manifesting the initial arousal of the bodhicitta up to the consecration stage; second, while in the mother's womb, manifesting residence in the Tuṣita heaven; third, while in the mother's womb, manifesting the initial birth; fourth, while in the mother's womb, manifesting the youth stage; fifth, while in the mother's womb, manifesting residence in the royal palace; sixth, while in the mother's womb, manifesting leaving home; seventh, while in the mother's womb, manifesting austerities, proceeding to the bodhimaṇḍa, and attaining equal and right awakening; eighth, while in the mother's womb, manifesting the turning of the wheel of the Dharma; ninth, while in the mother's womb, manifesting entry into parinirvāṇa; tenth, while in the mother's womb, manifesting great subtlety, namely, all bodhisattva practices, all the Tathāgata's sovereign divine powers, and immeasurable differentiated approaches. Sons of the Buddha! These are the ten kinds of subtle paths of the bodhisattva-mahāsattva while in the mother's womb." The explanation states: within the single phase of the mother's womb, all eight phases are fully present and the myriad virtues are perfected; hence it is called "mutual pervasion of characteristics." Furthermore, above, the triyāna was displayed, and now a single vehicle contains the three; above, the five destinies were displayed, and now a single destiny contains the five. By analogy, this can be understood.