大方廣佛華嚴經隨疏演義鈔 11.3

11.3

Where the Commentary says, “The one and the many are mutually identical, seamlessly unobstructed; the spheres of understanding and practice are distinct, with the six propositions as before,” this is secondly to evaluate the number of propositions. In this, the first phrase concludes what precedes. Containing four propositions, it should say: first, the one is identical with the many; second, the many are identical with the one; third, the one is also identical with the many and the many are also identical with the one, because of combining the above two; hence these three propositions are all the mutual identity of the one and the many; fourth, the one is not identical with the many, nor are the many identical with the one, which is also because the mutual identity of the one and the many mutually negates each other—meaning that because the one is identical with the many, the many are not identical with the one, and because the many are identical with the one, the one is not identical with the many, forming a proposition of mutual obliteration; fifth, it perhaps possesses all four of the preceding, because it is the sphere of understanding, clearly illuminating them together; sixth, it perhaps cuts off all five of the preceding, because it is the sphere of practice, where words are forgotten and conceptual thought is cut off. Where the Commentary says that the spheres of understanding and practice are distinct, this refers to the latter two propositions. However, in terms of the same class of phenomena, there is the mutual relation of one and many, as one flower petal relative to all petals, and so forth. If in terms of different classes, as a flower relative to a world-system and so forth, it can be understood by analogy with this. By analogy with the previous, there should also be four propositions, namely: first, the one is identical with the one; second, the one is identical with all; third, all is identical with the one; fourth, all is identical with all. Because here it is discussed only in terms of a single flower, it is omitted and not spoken of. Thus, when concluding with the analogy below, it covers all phenomena, making clear that it possesses all four. Or there should be six, because after these four propositions there are the spheres of understanding and practice. Again, there may be six, meaning that after the previous four propositions, one adds: the one is identical with the multi-one, and the many are identical with the one-many. Furthermore, it should make eight, adding: the multi-one is identical with the one, and the multi-one is identical with the many; but because these do not go beyond the previous four propositions, they are not listed by analogy. The many and the one being thus, large and small, long and short, and so forth are each mutually identical and can be understood by analogy. However, the Kandingji, discriminating the door of mutual identity, sets apart identical essence to form the quality of identity, and thus calls it mutual identity. According to this, their mutual relation is the mutual identity of an identical essence, because this essence is itself all phenomena. If so, then it is the door of relying on phenomena to reveal principle. The main intention of the present Commentary, however, is merely that the door of mutual identity encompasses the identity of an identical essence; the identity of an identical essence is merely that the one is identical with the many. Where the Commentary says “Below it states,” this is thirdly to cite proof-texts. This is the prose text of the “Chapter on the Ten Abodes.” In verse it says: “The one is identical with the many, the many are identical with the one; the text follows the meaning, the meaning follows the text. In this way all are mutually accomplished in turn; to those who do not regress, this should be explained.” Since it says “mutually accomplished in turn,” this is the mutual relation of different essences and different classes. The “Chapter on Inconceivable Phenomena” states: “All Buddhas know that all Buddha-words are identical with a single Buddha-word”; this is mutual identity of the same class. The “Chapter on the Initial Arousal of the Mind” states: “By arousing the mind, one is immediately equal in essence with all Buddhas of the three periods of time,” up to saying “true wisdom” and so forth; this shows the mutual identity between the higher and lower stages. The seventy-eighth fascicle states: “Maitreya addressed the great assembly, saying: ‘Virtuous sirs! The other bodhisattvas, only after passing through immeasurable hundreds of thousands of koṭis of nayutas of eons, are able to fulfill the bodhisattva practices and vows, and are able to approach the Buddhas and bodhisattvas. This elder’s son, within a single lifetime, is able to purify Buddha-lands, able to transform sentient beings, able through wisdom to deeply enter the dharmadhātu, able to accomplish the pāramitās, able to broaden all practices, able to consummate all great vows, able to transcend all māra-actions, able to serve all good friends, able to purify all bodhisattva paths, and able to fully possess all practices of Samantabhadra.’” This is the mutual identity of both practices and stages. Moreover, just as a bodhisattva pervades all without ever dividing their body, this is also the one being identical with the many.