大方廣佛華嚴經隨疏演義鈔 58.32

58.32

疏「先反顯」者，假設界盡願盡。疏「故下順明」下，正明界無盡故成願無盡。於中二意：先別出同之所以、後「故十盡句」下以論成前。前中，言「前之十願不出此」者，且總相明一一願，皆云廣大如法界、究竟如虛空等。若別說者，眾生即第五所度世界，即第六所知、第七所淨。虛空，即前第六中十方無量。此四界皆第十願中三法界，即知一切法界既為化生法，亦即第二第三願。四涅槃界，即示入大涅槃而不斷菩薩行。五佛出現界，即不離一毛端處示成正覺。六如來智，即約佛境界大智慧力，是大智慧地等。七心所緣界，即第八願平等一緣。八佛智所入，即以一三菩提，知一切法界即涅槃相。亦是第四二利，六相為所入故。「此十句」下，全是論文。由生界等無有盡故，諸佛以願利益不休。

Regarding the Commentary's statement, "First, demonstrating by negation," this hypothetically posits that if the realms were exhausted, the vows would be exhausted. Regarding the Commentary from "Therefore, below it clarifies by affirmation" onward: this directly clarifies that because the realms are inexhaustible, the vows are made inexhaustible. Within this there are two points: first, specifically presenting the reasons for identity; second, from "Therefore, the ten phrases of exhaustion" onward, using the Śāstra to establish the former. In the former, regarding the statement, "The preceding ten vows do not go beyond this," it first generally clarifies that each and every vow states that it is vast as the dharmadhātu, ultimate as space, and so forth. If spoken of specifically: sentient beings are the fifth, the world to be delivered; they are what is known by the sixth, and purified by the seventh. Space is the immeasurable ten directions in the aforementioned sixth. These four realms are all the three dharmadhātus in the tenth vow, meaning that knowing all dharmadhātus serves as the dharma for transforming sentient beings, and this also constitutes the second and third vows. The fourth, the nirvāṇa realm, means demonstrating entry into mahānirvāṇa without severing bodhisattva practice. The fifth, the Buddha-arising realm, means demonstrating the attainment of correct awakening without leaving a single tip of hair. The sixth, the Tathāgata cognition, refers to the power of great cognition regarding the Buddha's domain, being the ground of great cognition, and so forth. The seventh, the realm of objects of the mind, refers to the equal single object of the eighth vow. The eighth, what is entered by the Buddha's cognition, refers to knowing through a single saṃbodhi that all dharmadhātus are the characteristic of nirvāṇa. It is also the fourth, the two benefits, because the six characteristics are what is entered. From "These ten phrases" onward, it is entirely the text of the Śāstra. Because realms such as that of sentient beings have no end, the Buddhas benefit them through vows without cessation.