大方廣佛華嚴經隨疏演義鈔 26.57

26.57

On the Commentary's text from "However, regarding the measure of the lands relied upon" onward: This is the second [section], revealing their dimensions. Regarding the phrase "transformations great and small": As the Fanwang jing says, "All around, upon a thousand flowers, a thousand Śākyamunis further manifest"—this is the great transformation. "One flower contains ten billion lands, and in each land is one Śākyamuni"—this is the small transformation. A small transformation encompasses only one four-continent [world], while a great transformation completely covers ten billion [worlds]. Regarding the phrase "Provisioanlly relying on a single aspect" and so forth: Provisioanlly relying on a single characteristic of meaning, without destroying peripheral boundaries, there exist distinct oceans of Buddha-lands outside the lotus flower and so on; yet in truth, corresponding to the nature, they cannot be pursued horizontally—hence it is said that the dharmadhātu is without differentiation. If one fuses marks with nature, then within a single dust mote the dharmadhātu is immeasurable.
On the Commentary's text from "However, conforming to the specific elucidations below": This is the third [section], dividing and explaining the sūtra text. Regarding the statement "there should be ten items": This is because the text extensively explains ten items. Here, the prose only briefly lists and arranges them; for this reason, the masters of old, within a single chapter, first divided the causes of the land, and then with regard to the marks of the fruition divided it into ten sections. The reason we do not follow that now is that each of the latter six items has both prose and verses, whereas the former four items share the same prose; hence dividing into ten sections would be inconvenient for the text. Thus, it is first divided into three, and only within the prose of the first, the own-essence of the Lotus Treasury, is it divided into four.
On the Commentary's text from "However, regarding the causes of its lands" onward: This is the fourth [section], clarifying whether the application of meaning is pervasive or restricted. Regarding "as seen in the preceding text": This means that in the section on the arising and possessing of causes and conditions, the pervasive meaning was easy to understand, and thus the specific characteristics are shown here. In the enumeration, on the Commentary's "sustained from afar by the power of the wind": Of old, there were two explanations. One said that a single layer of wind-disc sustains a single layer of matter. The Commentary, on the basis that in the "Manifestation Chapter" there are ten wind-discs sustaining the desire and form [realms] and so forth, which are all sustained from afar, therefore now settles upon this interpretation.
On the Commentary's text from "The fragrant ocean that is sustained" onward: The Commentary has two explanations: first, explaining in terms of concrete phenomena; second, from "Furthermore, the storehouse consciousness" onward, explaining in terms of symbolic representation. Within this, there are again two: first, in terms of sentient beings; second, from "Furthermore, the Buddha-nature is named water" onward, in terms of pervasively applying to both sentient beings and Buddhas. Because the Buddha-nature is the true dharmatā itself, the ocean at the beginning of this chapter symbolizes three meanings. Here two are cited, with compassion being omitted for brevity. The Nirvāṇa [Sūtra] also says, "There are people who smell the fragrance"—this is in the seventh fascicle, and when we reach the "Chapter on Inquiring into Clarity" it will be cited in full.
On the Commentary's text from "Furthermore, the myriad practices generated" onward: The above was explained in terms of concrete phenomena, whereas this explains in terms of expressing principles, merely expressing practice in its general aspect. If explained specifically, ten virtues are briefly shown to express the ten pāramitās: 1. blooming in fresh glory expresses the giving pāramitā; 2. self-nature free of defilement expresses the morality pāramitā; 3. fragrant scent; 4. solid jeweled stem; 5. luxuriant jeweled leaves; 6. radiant banners of jeweled pistils; 7. skillful accomplishment of features; 8. containing lotus seeds within; 9. solid resting of the jeweled dais; 10. universal emission of bright light. The latter eight, in proper sequence, reveal the remaining eight pāramitās.
On the Commentary's text "Past causes and present conditions are separated in the sūtra and combined in the verses" and so forth: Here, "sūtra" refers to the prose, taking prose as an abbreviated synthesis that briefly states the meaning that ought to be stated, being a sūtra of specific characteristics. To say that they are separated in the sūtra and combined in the verses means: "past causes" refers to the previous revelation of causes being deep and vast, while "present conditions" refers to the previous wind sustaining the fragrant ocean and so on—these two are elucidated separately [in the prose]. To say they are combined in the verses means: the first verse summarizes them in general, with the first half on past causes and the second half on present conditions; in the second verse, three lines concern past causes and the fourth line concerns present conditions.
On the Commentary's "The marks of the resultant fruition are brief in the sūtra and extensive in the verses": The prose says, "The ocean of worlds of the Lotus Treasury residing within it"—this is the mark of the resultant fruition, and here the text is brief. Because all ten verses contain marks of the fruition, it is called extensive in the verses.
On the Commentary's "Third, the present condition of the wind-disc is extensive in the sūtra and brief in the verses": The sūtra lists ten kinds of wind-discs, whereas in the verse it merely says, "Sustained by the power of the wind without shaking."
On the Commentary's "Fourth, the mountains, earth, oceans, and trees are present in the sūtra and absent in the verses": The prose says, "The encircling iron mountain surrounds it on all sides; the earth, oceans, and various trees each have their distinctions." This is present in the sūtra, and its absence in the verses is self-evident.
Regarding the previous statement that there are four: there are merely four instances; only the single pair of "extensive and brief" forms a complementary pair, whereas "separated and combined" and "present and absent" each form only a single instance. If they were to form pairs, there would need to be "combined in the sūtra and separated in the verses" and "absent in the sūtra and present in the verses" to constitute three pairs. The other four instances of two pairs are absent here, but present in the verses below.
On the Commentary's "It is the limit of the limitless, not obstructing principle yet being phenomenon itself" and so forth: The intention is to clarify that principle has no boundaries or limits, and is generally termed limitless. Phenomena have boundaries and limits, and are therefore called having limits. If principle becomes phenomenon and the nature of principle is completely concealed, then the limitless is precisely the limited. If one subsumes phenomena into principle and phenomenal marks are completely exhausted, then the limited is precisely the limitless. Here, however, it is not so: without losing principle, phenomena appear—this is called the limit of the limitless; without destroying phenomena, principle is revealed—this is called the limitlessness of the limited. This is the meaning of the non-obstruction of principle and phenomena, not the meaning of mutual identity and mutual making; reflect upon this.
On the Commentary's text from "merely says 'various adornments'" onward: This line is rather long, hence it is cited and explained as follows: from "various articles of adornment" onward is the ninth line, and from "sublime mani jewels" onward all belongs to the tenth line.