大方廣佛華嚴經隨疏演義鈔 2.27

2.27

In the Commentary, from "'Great' (mahā) broadly encompasses without boundary" onward, is the second [part], explaining both headings: first explaining the general title, and afterwards explaining the chapter title. Now for the first. Below there are ten sections explaining these seven characters. Each character has ten meanings; here they are only briefly adduced and explained character by character. However, these seven characters have, in brief, six pairs: First, the character "sūtra" (jing) is the teaching, and the upper six characters are the meaning—this is the pair of teaching and meaning. Second, the character "adornment" (alaṃkāra/yán) is general, and the upper five are specific—this is the pair of general and specific. Third, "flower" (kusuma/huā) is the adorner, and the upper four are what is adorned—this is the pair of active and passive. Fourth, "Buddha" is the person who is adorned and perfected, and the upper three are all the Dharma that is adorned—this is the pair of person and Dharma. Fifth, "broad" (vaipulya/guǎng) is function, and the upper two are essence—this is the pair of essence and function. Sixth, "square / standard" (fang) is characteristic, and "great" is nature—this is the pair of nature and characteristic. Therefore, these seven characters are the seven great natures. "Great" is greatness of essence; "square / standard" is greatness of characteristics; "broad" is greatness of function; "Buddha" is greatness of fruition; "flower" is greatness of cause; "adornment" is greatness of wisdom; "sūtra" is greatness of teaching. Thus all seven characters are "great," and all seven characters are "characteristics," and so forth. Now each is explained with two meanings. "'Great' broadly encompasses without boundary": "broadly encompasses" clarifies its comprehension, explaining "great" in terms of vast pervasiveness. The Mahāparinirvāṇa-sūtra says: "What is called 'great' has a nature that is vast and expansive like empty space." Thus a later chapter of the sūtra says: "The dharmatā pervades all places, all sentient beings, and lands; it is present in the three periods of time without remainder, yet no form or characteristic of it can be found." Second, "without boundary" is discussed vertically: being permanent, it is called "great." The Mahāparinirvāṇa-sūtra says: "What is called 'great' is named permanent." Thus a later chapter of the sūtra says: "The dharmatā is uncreated and unaltering, originally pure like empty space; the realm of all Buddhas is also like this, its essential nature is non-nature, free from existence and non-existence." However, the deep treasury cannot be matched in its profound wondrousness, so we provisionally use "great" to designate it; in reality, words and thought are cut off. Thus a later chapter of the sūtra says: "The dharmatā does not reside in words and discourse; without exposition and apart from exposition, it is ever quiescent. The realm of all Buddhas is immeasurable; to awaken sentient beings, it is now briefly expounded."