大方廣佛華嚴經隨疏演義鈔 4.7

4.7

Regarding the Commentary's statement from "First, among the pure and defiled..." downwards: explaining both. First, it explains the two sets of four propositions on defilement and purity. In the first set of four propositions, they are formed by contrasting the root kṣetra with the branch kṣetras. The Lotus Treasury is the root kṣetra, because it was adorned and purified by the World-Honoured One's practice of causes; the worlds held by the kṣetra-assemblies are the branch kṣetras, because they exist in response to sentient beings. However, the branch kṣetras are narrow, while the root kṣetra is vast. The branch extends to both the pure and the defiled; the root kṣetra is solely pure. If vast and narrow are compared with each other, they naturally belong to the pervasive and restricted. Now, because purity and defilement are discussed, it merely takes the defiled kṣetras among the branches. The first two propositions can be known. The third proposition clearly explains both root and branch, and thus can be called "both"; unlike the first two, where expounding the Lotus Treasury meant not mentioning Sahā, and expounding Sahā meant not discussing the Lotus Treasury, it now intends to clarify Sahā within the Lotus Treasury, like mentioning a small room within a magnificent city. The above three are all explained in terms of phenomena; the fourth proposition is explained solely in terms of principle. If principle and phenomena are contrasted, then the previous three propositions are all branches, and the fourth proposition is again their root. Therefore, the "Chapter on the Lotus Treasury" says: "The ocean of Lotus Treasury Worlds is equal to and no different from the dharmadhātu, supremely pure in its adornments, abiding firmly in empty space," and so on.