大方廣佛華嚴經隨疏演義鈔 30.27

30.27

Regarding the commentary's "Although it is Bhagavān" onward, this explains the latter half. Moving forward from above to explain, it means that the above six meanings are designated as Bhagavān, yet grasping according to this does not escape being inverted. "Seeing it come from outside" means failing to understand consciousness-only; this is a passage from the Awakening of Faith, which says seeing it come from outside and grasping the demarcation of form. The two words "grasping characteristics" go back up to complete "grasping characteristics outside the mind." If considered within the present line, even if one grasps the Buddha of the mind, it is also grasping characteristics, failing to understand that the true Buddha has the characteristic of no-characteristic. Regarding "inverted": dian means the crown of the head. The crown should be on top; facing downward, it is inverted. Thus taking non-existence as existence and taking the internal as external are all named inverted. Hence sky-flowers are cited, an analogy that applies to both meanings; ponder this. Regarding the commentary's "First, produced from boundless causes": there is no explicit text here, but it is implied within "seen according to one's inclinations." The verse of the water-governing deity Samantodbhavameghadhvaja above states: / "Pure doors of loving-kindness, numerous as dust motes in world-realms, / Jointly produce a single wondrous mark of the Tathāgata; / Every single mark is without exception like this, / And therefore those who see them are never satiated." / This single door of loving-kindness is already immeasurable, how much more so all doors! The ocean-governing deity Ratnaprabhodbhava says: / "Throughout inconceivable oceans of great kalpas, / He made offerings to all Tathāgatas, / Universally bestowing merit upon living beings; / Therefore his majesty is utterly peerless." / This is the door of giving being immeasurable. The river-governing deity Vegadhārasamantapravartana says: / "The Tathāgata in the past, for the sake of sentient beings, / Cultivated an ocean of boundless practices of Dharma." / This refers to boundless causes. In such ways, either all causes jointly produce a single mark, or all causes produce all marks, and so forth; hence it is called boundless.