大方廣佛華嚴經隨疏演義鈔 4.9

4.9

疏「次明通局二四句」等者，先標、後釋。釋中，前四句約一重平漫以論，後四句約重重相攝以說。又前四約以人望處論通局，後四唯約說處論通局。前中，初二句唯約相說：一謂此界七處說經。二謂十方諸剎齊說。三以相隨性故即一能遍，如〈光明覺品〉，彼云「如於此處見佛世尊坐蓮華藏師子之座，十方一切諸世界中，各有百億閻浮提、百億如來亦如是坐。」此明一會即遍一切，非是彼處各別有佛。四即歸理平等。後四句中，初一約廣容門，事含於理，事理無礙故，令一界即理能攝一切。二約普遍門，事如理遍，令此一界隨所依理入一切剎。三廣容即普遍故，正攝之時便能入彼，以此二門無異體故。四泯同平等門，法界之中俱不可得故。

Regarding the Commentary's statement, "Next, explaining the two sets of four propositions on pervasive and restricted...": first it introduces, and afterwards it explains. In the explanation, the first four propositions are discussed in terms of a single flat layer, while the latter four propositions are discussed in terms of layer-upon-layer mutual inclusion. Furthermore, the first four discuss pervasiveness and restriction by contrasting the person with the place, whereas the latter four discuss pervasiveness and restriction solely in terms of the place of expounding. Among the former, the first two propositions are discussed solely in terms of characteristics: first, that the sūtra was expounded in seven places in this world; second, that it was expounded simultaneously in all kṣetras throughout the ten directions. Third, because characteristics follow the nature, the single is able to pervade, as in the "Chapter on Awakening through Light," which says: "Just as in this place the Buddha, the World-Honoured One, is seen sitting on the lion throne of the Lotus Treasury, so in all worlds throughout the ten directions, each has one hundred koṭis of Jambudvīpas and one hundred koṭis of Tathāgatas likewise seated." This clarifies that one assembly pervades all, not that there are separate Buddhas in each of those places. Fourth is reverting to the equality of principle. Among the latter four propositions, the first is based on the gate of broad containment: phenomena contain principle, and because phenomena and principle are unobstructed, a single realm, being identical to principle, can subsume all. Second is based on the gate of ubiquity: phenomena are ubiquitous like principle, causing this single realm, following the principle upon which it relies, to enter into all kṣetras. Third is because broad containment is ubiquity: precisely at the time of subsuming, it is able to enter that, because these two gates have no separate essence. Fourth is the gate of obliterating distinctions into equality: because both are unattainable within the dharmadhātu.