大方廣佛華嚴經隨疏演義鈔 73.46

73.46

第四本分。「初有十句明上等佛果」者，亦是等覺之義顯矣。然一品始末，等佛義多。初定，文易可知。第二定，明重現無盡。「喻菩薩帝網身土」者，古德立帝網義。經有帝網之名，而無廣說之處。以昔未有此品經文，故此一段文誠可證也。疏「於諸世界下釋其所以」者，釋上不壞不住之所以也。此句標。從「由定無分別而不壞相」下，正釋所以。先釋兩對經文，前對約定、後對約慧，定慧之中皆權實無礙而動靜相即。上句釋於諸世界無所分別，亦不壞於世界之相。次句慧觀一相而不壞諸，即釋經「觀一切法一相無相，亦不壞於諸法自性。」

Fourth, the fundamental division. As for "at the beginning there are ten phrases clarifying the superior equality with the Buddha-fruit," the meaning of equal enlightenment is also manifested here. Indeed, throughout the beginning and end of this single chapter, the meanings of being equal to the Buddha are numerous. The first samādhi's text is easily understood. The second samādhi clarifies repeatedly manifesting inexhaustibly. As for "analogized to the bodhisattva's Indra's net body and land," earlier masters established the doctrine of Indra's net. The sūtra has the name of Indra's net, but lacks a place where it is expounded at length. Since this chapter's text was not available in the past, this passage of text can truly serve as proof. Regarding the Commentary's "Starting from 'in all worlds' explains its reason": this explains the reason for the above not destroying and not abiding. This phrase marks [the topic]. Starting from "Due to the samādhi being non-conceptual, it does not destroy marks," it directly explains the reason. First, it explains two pairs of sūtra text: the former pair is based on samādhi, and the latter pair is based on wisdom; within both samādhi and wisdom, the provisional and the real are unobstructed, and movement and quiescence are mutually identical. The upper phrase explains: regarding all worlds, there is no conceptual differentiation, nor does one destroy the marks of the worlds. The next phrase, "wisdom contemplates the single mark without destroying the many," explains the sūtra's "contemplates that all dharmas have a single mark that is markless, yet does not destroy the self-nature of all dharmas."