大方廣佛華嚴經隨疏演義鈔 48.16

48.16

疏「然佛是除罪勝緣」下，第三料揀。於中曲有三門：一明次第、二「然禮等五果」下辨果報、三「約教」下約教揀定。言「可思」者，如前禮佛十重，初二非儀，令其知非，故辨之耳。三通權小。四是始教，順空義故。五是終教，通事理故。六七頓教，但禮心佛，無禮禮故。八通終教，同教一乘故。後三合成圓教。八是能禮，一具一切故。九融深淺，事隨理融，事事無礙故。而言攝前六者，二非儀故。但禮心佛，十重重無盡故。下經云「一毛孔中悉明見，不思議數無量佛。一切毛孔皆如是，普禮一切世間燈。舉身次第恭敬禮，如是無邊諸最勝。亦以言辭普稱讚，窮盡未來一切劫。一如來所供養具，其數無量等眾生」等。又〈普賢行〉云「於一微塵中，見一切諸佛，菩薩眾圍繞，法界塵亦然。一一如來所，一切剎塵禮」等。若依此禮，一禮則無有盡功德，豈可量哉？餘之七門，可以思準。不入斯觀，徒自疲勞。

As for the commentary's phrase "However, the Buddha is the superior condition for eradicating offenses" downward: this is the third [section], Critical Analysis. Within this, there are precisely three parts: first, clarifying the sequence; second, from "however, the five fruits of homage, etc." downward, distinguishing the karmic retributions; third, from "in terms of teachings" downward, selecting and determining according to the teachings. As for "may be contemplated": like the earlier ten layers of paying homage to the Buddha, the first two are not proper deportment, and are distinguished simply to let one know they are incorrect. The third applies to the expedient and Hīnayāna. The fourth is the initial teaching, because it accords with the meaning of emptiness. The fifth is the final teaching, because it encompasses both phenomena and principle. The sixth and seventh are the sudden teaching, because one only pays homage to the mind-Buddha and there is no homage within homage. The eighth applies to the final teaching, because of the One Vehicle of shared teaching. The latter three combine to form the perfect teaching. The eighth is the subject paying homage, because one contains all. The ninth harmonizes the profound and the shallow, because phenomena follow principle in harmonization, and phenomena and phenomena are unobstructed. And as for saying that it subsumes the former six: because two are improper deportment; one merely pays homage to the mind-Buddha; and the ten layers are endlessly layered. A lower sūtra passage says: "Within a single pore, one clearly sees / an inconceivable number of limitless buddhas. / All pores are also like this; / paying homage everywhere to all lamps of the world. / Raising the whole body, sequentially and reverently paying homage / to such boundless Supreme Ones; / also with words praising everywhere, / exhausting all future kalpas. / The offering implements at a single Tathāgata's place, / their number is limitless, equal to sentient beings", and so forth. Furthermore, the "Practices of Samantabhadra" says: "Within a single particle of dust, one sees all buddhas / surrounded by assemblies of bodhisattvas; / the dust of the dharmadhātu is also like this. / At the place of each and every Tathāgata, / paying homage with all the dust of kṣetras", and so forth. If one relies on this homage, a single homage has inexhaustible merit—how could it be measured? The other seven gates can be contemplated and calibrated accordingly. Without entering this contemplation, one exhausts oneself in vain.