大方廣佛華嚴經隨疏演義鈔 10.44

10.44

The third [door] is the door of the mutual containment and differentiation of the one and the many. In this there are three [parts]: first, to directly explain; next, to cite proof-texts; and afterwards, to reconsider and discriminate. In the first part there are two: first, directly explaining, which refers to pervading in accordance with principle and containing in accordance with principle; afterwards, from “extension and inclusion are simultaneous” downward, evaluating the number of propositions. By analogy with the above [door of] breadth and narrowness, it says: “Ponder it.” If fully formulated: first, it is perhaps only entering, because the one enters into all; second, it is perhaps only containing, because the one contains all; third, it is simultaneously entering and containing, because they are unobstructed at the same time; fourth, it is neither entering nor containing, because since entering is itself containing, it is not entering, and since containing is itself entering, it is not containing; fifth, it perhaps possesses all four of the preceding, because it is the sphere of understanding; sixth, it perhaps cuts off all five of the preceding, because it is the sphere of practice, where practice arises and understanding is terminated. Where the Commentary below states, “With one Buddha-land filling the ten directions, the ten directions entering into the one is likewise without remainder,” it is citing proof-texts. This is a text of the qualities and characteristics. Its latter half states: “The fundamental characteristics of the worlds are also not ruined; because of incomparable merits it can be so.” The above is the Jin translation of the sūtra, cited following Xianshou. It corresponds to the verse of the Flower Treasury which says: “Entering all with one ocean of worlds, all entering the one is likewise without remainder; the essence and characteristics are identical to the origin without distinction; unequaled and immeasurable, all are fully pervasive.” The Eighth Pariṇāmanā states: “This bodhisattva, within a single pore, is universally able to contain all lands.” The Ninth Pariṇāmanā states: “Within a single body, one is able to embrace and contain all the ineffable-ineffable bodies of the entire dharmadhātu, yet the realm of sentient beings neither increases nor decreases. Just as with a single body, so it is up to all bodies throughout the entire dharmadhātu.” The second samādhi in the “Chapter on the Ten Samādhis” states: “Three-thousand-great-thousand worlds as many as the dust particles of a three-thousand-great-thousand world all enter this bodhisattva’s body, and this bodhisattva’s body also enters these worlds.” The seventh samādhi states: “The bodhisattva sees their own body going to those assemblies, and also sees their own body universally entering all grounds.” The “Chapter on the Practices of Samantabhadra” has ten kinds of universal entering, meaning all worlds entering the path of a single hair, the path of a single hair entering all worlds, and so forth. The sūtra passages cited above all pertain to both the qualities and characteristics and the functional operations. In the ten kinds of unobstructed functions in the “Chapter on Transcending the World,” it also explains the mutual entrance of the one and the many of sentient beings. The sixtieth fascicle states: “Bodhisattvas of the upper direction, through sovereign power, cause all worlds to mutually enter one another in turn.” The sixty-first fascicle states: “These bodhisattvas enter the realm of non-contention of all things, up to being able to cause the large and the small to mutually enter, universally entering one direction with all directions,” and so forth. The “Chapter on the Ten Practices” states: “Able within each and every samādhi to universally enter countless samādhis; causing immeasurable and boundless lands all to enter together into a single dust particle.” Such texts as these mostly explain the meaning of mutual entrance in terms of functional operations; some pertain to both qualities and functions, and some are each restricted to one—this can be grasped through its intention.