大方廣佛華嚴經隨疏演義鈔 40.3.1

40.3.1

In the commentary, from 'Hence the sūtra says: between the initial aspiration and ultimate [realization], the two are not distinct' onwards, is the sixth section, citing texts to establish [the point]. This is a text from the *Nirvāṇa-sūtra*. The second half of the verse says: 'Not yet having crossed over oneself, one first crosses over others; therefore I pay homage to the initial aspiration of the mind.' When we reach the 'Chapter on the Dharmadhātu', it will be cited more extensively. 'Dharmamati deferring with reverence' reflects the intention of this sūtra. As for 'if not yet understood': 'not yet understood' means not yet clear. There is a text in the *Śrīmālādevī-sūtra*, which is extensively explained in the 'Ten Grounds' [chapter]. The *Śrīmālādevī-sūtra* speaks of three kinds of cognition; this is the third, 'cognition of deferring with reverence.' In the commentary, 'or saying one-sixteenth' is because a steelyard pound contains sixteen ounces. However, this statement comes from the sixth fascicle of the *Nirvāṇa-sūtra*, the 'Chapter on the Tathāgata Nature', which states: 'If there are sentient beings who generate bodhicitta in the presence of as many Buddhas as the sands of four Gaṅgā rivers, only then will they be able to refrain from slandering this Dharma in an evil age, to uphold, read, recite, and copy the scrolls of the sūtra, and to broadly explain to others one part of the meaning among sixteen parts, though their explanation is still incomplete. Serving the Buddhas of five Gaṅgās, they can explain eight of the sixteen parts; six Gaṅgās, twelve parts; seven Gaṅgās, fourteen parts; only before the Buddhas of eight Gaṅgās can they explain the sixteen parts in full.' Master Yuan also adduced the steelyard, without further explanation. In the commentary, 'here called nearly small' cites the *Mahāprajñāpāramitā* from the *Sound and Meaning*. It is translated as *upaniṣad*; *upa* means near, and *niṣad* means small. Or it is called 'nearly compared', meaning to compare in close proximity. Or it is called 'extremely small'. In the commentary, 'phenomena harmonize in accord with nature, so this and that are mutually identical': as the sūtra says, 'within the tip of a single hair, the differentiated nature of all worlds,' this means the nature of a single hair-tip is the differentiated nature of all worlds. Now, all worlds are phenomena; in accord with their dharmatā, they are identical to a single hair-tip, because the nature is identical to the hair-tip and the various worlds are identical to the nature. The following sentence is also like this: the nature within all worlds is the nature of a single hair-tip; a single hair, in accord with nature, is all worlds. The former sentence means the many are identical to the one; the latter sentence means the one is identical to the many. As for 'phenomena arise by gathering the nature, so this and that mutually enter': this means the phenomenon of a single hair-tip is accomplished by gathering the nature of all worlds; therefore, all worlds, in accord with their manifold nature, are within a single hair. The following sentence is also like this: all worlds are accomplished by gathering the nature of a single hair-tip; therefore, a single hair, in accord with nature, is pervasively present within all worlds. As for 'each having the identical substance and different substances': this means that a single hair-tip and all realms each have them. What is the different substance? Because each and every realm, and so forth, has its own substance. What is the identical substance? Because the substance of the differentiated realms is a single, identical substance. Now, within a single hair there is its own nature of substance, which is the different substance; yet it is identical to the substance of all realms, hence it is called the identical substance. Each of all realms has its own substance, yet is shared in a single, identical substance with the hair-tip. Now, the characteristics of all realms, in accord with their different substances, are identical to the identical substance of that hair-tip; thus the realms are identical to the hair-tip. The different substance of the hair-tip, in accord with its identical substance, is pervasive in the different substances of all realms; thus that substance is identical to the realms, and hence the hair is identical to the substance of all realms. However, the above explanation of the harmonization and penetration of the nature of principle did not extensively set forth the meaning of identical and different substances, but merely had its intent. As the text above says: 'when a single phenomenon that is not different from principle completely integrates the nature of principle,' this is the meaning of identical substance. Now, those manifold phenomena that are not different from principle, in accord with the principle upon which they rely, are all manifested within the one; this is the different substance following the identical. Hence it says, 'deliberate on it based on the above.' In the commentary, 'namely, all conditioned arisings mutually generate one another': the oneness of a single hair is due to the multiplicity of realms; realms are the generating, and the hair is the generated. Dependent on the oneness of the hair, there is the multiplicity of realms; multiplicity is the generated, and the generated lacks substance. Multiplicity is identical to a single hair; the generating possesses substance, so the hair gathers the realms. Above, the hair was the generated; conversely to this, it can be known. A single hair being the generating means it is potent. All realms being the generated means they are impotent. Potency gathers impotence, so a single hair possesses manifold realms. Manifold realms being able to generate a single hair means the single hair is impotent; potency gathers impotence, so the hair enters manifold realms. Identical substance and different substance are extensively detailed as in the *Prolegomena*. In the commentary, 'because the great is not determinately great, it can be identical to the small', and so on: 'and so on' encompasses that the small is not determinately small, so it can be identical to the great, as well as defilement not being determinately defiled, so it can be identical to purity, and purity not being determinately pure, so it can be identical to defilement, and so forth. The utmost great possesses the characteristic of the small without destroying the great: the small enters the great. Conversely, it shows that the utmost small possesses the characteristic of the great without destroying the characteristic of the small: then a mustard seed contains Sumeru. In the commentary, 'in the specific [section], speaking of equality applies to mutual identity', and so on: this generally takes the equality of all lines. Yet with the word 'equality', only when there are characteristics such as long and short can there be identity and entrance. Regarding the term 'kalpa': fascicle 135 of the *Vibhāṣā* states: 'Differentiating periods of time, it is called a kalpa. Its substance is the arising and ceasing of the five aggregates to form a kalpa.' The Mahāyāna takes time as its substance. When the sūtra states 'long kalpas and short kalpas are equal,' and so on, the meaning is: long kalpas are identical to short kalpas, and short kalpas are identical to long kalpas; this too is equality. Long kalpas enter short kalpas, and short kalpas also [enter] long kalpas; this too is equality. 'In terms of conditions' refers to the gateway of mutual dependence in conditioned arising; 'in terms of nature' refers to the gateway of the harmonization and penetration of dharmatā; 'mind-only' refers to the gateway of manifestation by mind-only: these are three of the ten causes, encompassing the remaining seven, such as dreams and illusions. In the commentary, 'the second, third, and fourth texts can all be understood': the second is the one and the many. The third is having Buddhas and not having Buddhas: as in the past Glorious Kalpa, the present Wise Kalpa, and the future Constellation Kalpa, each has a thousand Buddhas, which are called kalpas with Buddhas. Following this, for sixty-two thousand kalpas, [time] passes emptily without a Buddha, which is called a kalpa without Buddhas. The fourth is few and many: as when Weiguang cultivated causes, within the Kalpa of Various Adornments there were as many Buddhas as the dust motes of ten Mount Sumerus. In the *Lotus Sūtra*, regarding the place of the Buddha Mahābhijñājñānābhibhū, the Brahmā kings of the southeast praised: 'For one hundred and eighty kalpas, [time] passed emptily without a Buddha.' According to the tenth fascicle of the *Daśabhūmika-vibhāṣā*: 'As stated in the sūtra: "O monks! Ninety-one kalpas before this Wise Kalpa, Vipaśyin Buddha appeared. One hundred and thirty-one kalpas ago, two Buddhas appeared, the first named Śikhin and the second named Viśvabhū. In this Wise Kalpa, Krakucchanda, Kanakamuni, and Kāśyapa Buddhas have appeared. For sixty-two thousand kalpas, [time] passes emptily without a Buddha."' In the commentary, 'as in the Superior Lotus World', and so on, refers to the 'Chapter on the Life Span'.