大方廣佛華嚴經隨疏演義鈔 48.2

48.2

疏「後如是一一」下，釋此第三段，疏文有三：初正釋、二「從無數」下却釋前二段中增數之相、三「然一一諸言」下揀定。「言定通香等」者，香等十事為能成體，故得定通。言「不全通於蓋」等者，蓋等是所成。所成有二十事，如以香為宮殿則有楯等，香為光明何有楯等？況燈光明為能成，類前亦成蓋等。以燈光明成燈光明，此之光上難具楯等，故云不全通於蓋等。以能成中有燈光明，所成之中復有燈光明，故略舉燈光以示無楯等。例且如香河，河裏如何安前楯等？明知總相則有、別相或無，思之可見。

Regarding the commentary statement, "Later, 'like this, each and every...'" onward: in explaining this third section, the commentary text has three parts: first, the direct explanation; second, from "From countless..." onward, explaining back the characteristics of the increasing numbers in the preceding two sections; third, from "However, the words 'each and every'..." onward, determining and selecting. Regarding "It is said that it definitely pervades fragrance and so forth": the ten items of fragrance and so forth are the essences capable of forming [the offerings], hence they definitely pervade. Regarding "It does not completely pervade canopies and so forth": canopies and so forth are that which is formed. That which is formed has twenty items; for instance, using fragrance to make palaces, there are balustrades and the like, but when fragrance makes light, how could there be balustrades and the like? How much more so when the light of lamps is that which is capable of forming, and similar to the previous, it also forms canopies and so forth. Using the light of lamps to form the light of lamps, upon this light it is difficult to possess balustrades and the like; hence it is said that it does not completely pervade canopies and so forth. Because among that which is capable of forming there is the light of lamps, and among that which is formed there is also the light of lamps, light of lamps is briefly cited to show the absence of balustrades and the like. By analogy, take for instance a fragrant river: within the river, how could the aforementioned balustrades and the like be placed? It is clear that the general characteristics possess them, while specific characteristics may lack them; this can be seen upon reflection.