大方廣佛華嚴經隨疏演義鈔 81.18

81.18

疏「第八至大用無涯」，疏文有二：先釋文、後揀異。今初，即《無名論》第十五〈動寂〉，彼云「聖人無為而無所不為，無為故雖動而寂、無所不為故雖寂而動，雖寂而動故物莫能一、雖動而寂故物莫能二，物莫能二故逾動逾寂、物莫能一故逾寂逾動。所以為即無為、無為即為，動寂雖殊而莫之可異也。」疏「涅槃受純陀供處」等者，即舉同揀異。彼第十經〈大眾問品〉云「爾時一切菩薩摩訶薩、天人雜類出大音聲，唱如是言：『奇哉純陀！成大福德，能令如來受取最後無上供養。而我等輩無福所致，所設供具則為唐捐。』爾時世尊欲令一切眾望滿足，於自身上一一毛孔化無量佛，一一諸佛各有無量諸比丘僧。是諸世尊及無量眾，悉皆現身受其供養，釋迦牟尼如來自受純陀所奉設供者。爾時純陀所持粳糧成熟之食，摩伽陀國滿足八斛，以佛神力悉皆充足一切大會。爾時純陀見是事已，心生歡喜踊躍無量，一切大眾亦復如是。」釋曰：彼經雖言無量化物，但云受大眾供，無此重重等眾生數盡未來際。此但約文以明優劣，非當時化不能普周，亦以彼證無盡化現皆涅槃用。

On the commentary's: "The eighth, up to: its great function is boundless": the text of the commentary has two [parts]: first, it explains the text, and later, it discriminates differences. Now, as for the first: this is chapter 15, "Movement and Quiescence," of the Wuming lun. It says there: "The sage is non-active, yet there is nothing he does not do. Because he is non-active, though in motion he is quiescent. Because there is nothing he does not do, though quiescent he is in motion. Because though quiescent he is in motion, things cannot make him one; because though in motion he is quiescent, things cannot make him two. Because things cannot make him two, the more he is in motion, the more he is quiescent; because things cannot make him one, the more he is quiescent, the more he is in motion. Therefore action is non-action, and non-action is action. Although motion and quiescence are distinct, they cannot be differentiated." As for the commentary's "where in the [Mahāparinirvāṇa-sūtra] Cunda's offering is accepted," and so forth: this adduces similarity and discriminates difference. In the tenth fascicle of that sūtra, the "Chapter on the Great Multitude's Questions," it says: "At that time all the bodhisattva-mahāsattvas, gods, humans, and various beings uttered a great sound, proclaiming these words: 'How wonderful, Cunda! You have achieved great merit and virtue, being able to cause the Tathāgata to accept his final, unsurpassed offering! Yet we and our sort, through our lack of merit, have set out offering implements in vain.' At that time, wishing to fulfill the expectations of all beings, the World-Honoured One manifested boundless buddhas from every single hair-pore on his own body, with each buddha having boundlessly many bhikṣu-saṅghas. These World-Honoured Ones and the boundless assembly all manifested their bodies to accept their offerings, while Śākyamuni Tathāgata himself accepted the offering prepared and presented by Cunda. At that time, the cooked non-glutinous rice meal held by Cunda amounted to eight hu in the measure of the country of Magadha; through the Buddha's spiritual power, it completely satisfied the entire great assembly. At that time, having seen this matter, Cunda's mind gave rise to joy and bounded with boundless jubilation, and all the great assembly did likewise." In explanation: although that sūtra speaks of boundlessly transforming beings, it only says that they received the offerings of the great assembly; it does not have this manifold repetition equal to the number of sentient beings, exhausting the limits of the future. This merely addresses the text to clarify relative superiority, not that the transformations at that time were incapable of being all-pervading; it is also to prove thereby that endless transformations and manifestations are all functions of nirvāṇa.