大方廣佛華嚴經隨疏演義鈔 90.14

90.14

Regarding the commentary's remark, "Furthermore, the former is coarse and this is fine": Formerly, it merely said that one sees all Buddha-kṣetras, but now from each and every dust mote all worlds emerge; hence this is "fine." As for the statement, "The former is the essence and characteristics, while this is the operational function": formerly it merely spoke of seeing, whereas now they emerge from within dust motes. However, the emergence from pore-openings and so forth is elaborated in the Profound [Discourse]. Here it is briefly indicated again: Samantabhadra's journeying into the ten directions comprises, in brief, ten portals: First, entering worlds, because the conditioned arising of the dharmadhātu mutually identifies and interpenetrates. Second, entering the realm of sentient beings, because the realm of sentient beings and the realm of buddhas are not two in essence. Third, elucidating offerings, because each and every implement of offering accords with the real. Fourth, elucidating requesting the Dharma, because the wisdom that fathoms the dharmadhātu never fails to make requests, and the Buddhas never fail to rain down the Dharma. Fifth, gathering sentient beings with great wisdom, completely understanding that sentient beings are deluded and inverted yet having no [substantial] sentient beings, which does not impede conversion. Sixth, elucidating the manifestation of spiritual penetrations, because the dust-mote kṣetras of the ten directions interpenetrate in manifold layers, shaking and manifesting marks without cessation. Seventh, constant quiescent concentration, never once in a single thought-moment having any arising of movement. Eighth, extensively bringing forth, manifesting inexhaustible realms from pore to pore in thought-moment after thought-moment. Ninth, expounding the Dharma, constantly raining down the boundless rain of the Dharma in thought-moment after thought-moment, raining upon all things. Tenth, elucidating the comprehensive exposition, because adducing any one of the above nine points completely encompasses them all, having no before or after. To expound this extensively would be difficult to exhaust; the rest is fully set out in the text.