大方廣佛華嚴經隨疏演義鈔 1.7

1.7

Third, 'containing all wonders and having a surplus' is the greatness of the characteristics of the dharmadhātu. It means that within the obscure and profound, all wonders reside. The pure dharmadhātu, obscure and profound, serves as that which can contain the Ganges-sands of nature-virtues, while the subtle and wondrous greatness of characteristics serves as that which is contained. Characteristics rely on nature, and nature embraces all; hence it is called 'containing'. The essence of nature has no exterior; the virtues of characteristics have names. The enumeration of what has names cannot exhaust the essence that has no exterior, hence it is said to 'have a surplus'—thus, amply, there is still room to spare. Hence, the 'Asaṃkhyeya Chapter' says: 'Within a single minute pore, / inexpressible lands enter in sequence. / The pore can receive those lands, / but the lands cannot exhaust the pore.' This is precisely this meaning. Because the pore pertains to according with nature, and the lands pertain to unruined characteristics, therefore vast characteristics cannot exhaust small nature. However, this greatness of characteristics has roughly two meanings: first, in terms of non-emptiness, possessing the Ganges-sands of nature-virtues—this is the purport of the Common Teaching. Second, in terms of the non-obstruction between phenomena and phenomena, the characteristics of the ten mysteries are originally complete in themselves—this is the purport of the Distinct Teaching. Furthermore, the two words 'all wonders' also reflect the idea in the Laozi. Its Daodejing says: 'A way that can be spoken of is not the constant Way; a name that can be named is not the constant Name. The nameless is the beginning of Heaven and Earth; the named is the mother of the ten thousand things. Therefore constantly desireless, one observes its wonders; constantly having desires, one observes its bounds. These two emerge together but are differently named; together they are called the profound. Profound and yet more profound, the gateway of all wonders.' Explanation: Now, its intention takes emptiness, non-being, and spontaneity as the profound and wondrous, and again sweeps away their traces, hence saying 'yet more profound'. Here, being desireless regarding desirelessness, the ten thousand dharmas arise therefrom; hence it is called 'the gateway of all wonders'. Now we borrow its words without taking its meaning, intending the one true dharmadhātu as the profound and wondrous essence, and the characteristics identical to that essence as 'all wonders'.