大方廣佛華嚴經疏 2.10

2.10

第四周遍含容，即事事無礙，且依古德顯十玄門。於中文二：先正辯玄門、二明其所以。今初，一同時具足相應門、二廣陜自在無礙門、三一多相容不同門、四諸法相即自在門、五祕密隱顯俱成門、六微細相容安立門、七因陀羅網境界門、八託事顯法生解門、九十世隔法異成門、十主伴圓明具德門。此之十門，同一緣起無礙圓融，隨其一門即具一切。今且於前十中，取一事法明具後十門。如下文中一蓮華葉或一微塵，則具教等十對同時相應具足圓滿，亦具後之九門，及彼門中所具教等，以是總故。故下文云「一切法門無盡海，同會一法道場中。」〈華藏〉頌云「華藏世界所有塵，一一塵中見法界。」一塵尚具，況一葉耶？二即彼華葉普周法界而不壞本位，以分即無分、無分即分，廣陜自在無障無礙。〈十定品〉云「有一蓮華盡十方際，而不妨外有可見。」是故或唯廣無際、或分限歷然、或即廣即陜、或廣陜俱泯、或具前四，以是解境故；或絕前五，以是行境故。下皆準此。然此廣陜亦名純雜，普周法界故純一無二，不壞本位則不妨於雜。萬行例然。三即此華葉舒已遍入一切法中，即攝一切令入己內。舒攝同時既無障礙，是故鎔融或有四句六句，思之。下云「以一佛土滿十方，十方入一亦無餘。」若一與一切對辯，則攝入各具四句，謂一入一切、一切入一、一入一、一切入一切，互攝亦然。四此一華葉廢己同他，舉體全是彼一切法，而恒攝他同己，令彼一切即是己體。一多相即混無障礙，解行境別六句同前。下云「知一即多、多即一」等，五華能攝彼，則一顯多隱；一切攝華，則一隱多顯。顯顯不俱、隱隱不並，隱顯顯隱同時無礙，全攝俱泯、存亡俱成，句數同前。下云「東方入正受，西方從定起」等，如八日月隱顯同時。六此華葉中微細剎等，一切諸法炳然齊現。下云「於一塵中一切國土曠然安住。」又於一毛端處有不可說諸如來，及第九迴向微細中說。七此華葉一一微塵中，各現無邊剎海，剎海之中復有微塵，彼諸塵內復有剎海，如是重重不可窮盡，非是心識思量境界。如天帝殿珠網覆上，一明珠內萬像俱現，珠珠皆爾，此珠明徹互相現影，影復現影而無窮盡。下云「如因陀羅網世界」等。亦如鏡燈重重交光、佛佛無盡。八見此華葉即是見於無盡法界，非是託此別有所表。下文云「此華蓋等從無生法忍之所起」等。九即此一華既其遍一切處，亦復該一切時，謂三世各三，攝為一念，故為十世。以時無別體，依華以立，華既無礙，時亦如之。是故晉經云「過去無量劫，安置未來今；未來無量劫，迴置過去世」等。〈普賢行〉云「過去中未來，未來中現在」等。又云「無量劫即一念、一念即無量劫」等。時無別體，故不別立以為所依。十此圓教法理無孤起，必攝眷屬隨生。下云「此華即有十世界微塵數華以為眷屬。」又如一方為主，十方為伴，餘方亦爾，是故主主伴伴各不相見、主伴伴主圓明具德。舉華既爾，一塵等事亦然。如此事華既帶同時等十義、具此十門，而此事等具餘教等十門，則為百門。事法既爾，餘教義等具百亦然，則為千門。如教義等有此千門，彼同時門中亦具百門，餘廣陜等例爾亦有千門。若重重取之，亦至無盡。於此十門圓明顯了，則常入法界重重之境。

Fourth is omnipresent inclusion, which is the non-obstruction among phenomena. For this, we temporarily rely on ancient masters to elucidate the Ten Mysterious Gates. In this there are two parts: first, properly discerning the mysterious gates; second, explaining their rationale. For the first: 1. the gate of simultaneous completeness and correspondence; 2. the gate of broad and narrow, freedom and non-obstruction; 3. the gate of mutual containment of the one and the many without identity; 4. the gate of mutual identity and freedom of all phenomena; 5. the gate of simultaneous establishment of both the hidden and the manifest in secret; 6. the gate of subtle mutual containment and secure establishment; 7. the gate of the realm of Indrajāla; 8. the gate of relying on phenomena to manifest teachings and give rise to understanding; 9. the gate of diverse formation through distinct dharmas of the ten periods; 10. the gate of complete illumination and possession of virtues by host and companion. These ten gates share the same pratītyasamutpāda and unobstructed, perfect interpenetration; following any one gate, all are complete. Now, taking just one phenomenal dharma from the former ten [pairs], we explain that it possesses the latter ten gates. As stated below, a single lotus petal or a single paramāṇu is simultaneously corresponding, complete, and fulfilled with the ten pairs such as teaching [and meaning], and also possesses the latter nine gates as well as the teaching and other pairs contained within those gates, because it is universal. Hence the text below says: "The inexhaustible oceans of all dharma gates / Gather together within a single dharma bodhimaṇḍa." The "Padmagarbha" verses say: "All the dust motes in the Padmagarbha World, / In each and every dust mote, the dharmadhātu is seen." If a single dust mote still possesses this, how much more so a single petal? Second, that very lotus petal universally encompasses the dharmadhātu without destroying its original position, because having parts is just having no parts, and having no parts is just having parts; broad and narrow are free, unobstructed, and unhindered. The "Chapter on the Ten Samādhis" says: "There is a lotus flower that reaches the limits of the ten directions, yet this does not obstruct there being what is visible outside." Therefore, it is either only broad and limitless, or distinctly demarcated in boundaries, or at once broad and narrow, or both broad and narrow are extinguished, or it possesses the former four—because these are realms of understanding; or it transcends the former five—because this is the realm of practice. All below follow this. Furthermore, this broad and narrow is also called pure and mixed: universally encompassing the dharmadhātu, it is pure, one, and without duality; not destroying its original position, it does not obstruct the mixed. The myriad practices are exemplified in the same way. Third, when this lotus petal unfolds, it universally enters into all dharmas, which is just absorbing all to enter into itself. Unfolding and absorbing being simultaneous, there is no obstruction; therefore, in their melting and fusing there may be four propositions or six propositions—reflect upon this. Below it says: "With one Buddha-field filling the ten directions, / The ten directions entering into one is also without remainder." If discerning the one and the all in contrast, then absorbing and entering each possess four propositions: namely, the one enters the all; the all enters the one; the one enters the one; the all enters the all. Mutual absorption is also like this. Fourth, this single lotus petal waives itself to conform to the other, so its entire essence is fully those all dharmas; yet it ever absorbs the other to conform to itself, causing those all dharmas to be its own essence. The mutual identity of one and many is blended without obstruction; their distinction in the realms of understanding and practice and the six propositions are the same as before. Below it says: "Knowing that the one is just the many, the many are just the one," and so forth. Fifth, when the flower can absorb the other, the one is manifest and the many are hidden; when all absorb the flower, the one is hidden and the many are manifest. Manifest and manifest do not coincide; hidden and hidden do not coexist. The hidden and the manifest, the manifest and the hidden are simultaneously unobstructed; complete absorption and mutual extinction, preservation and disappearance are both established; the number of propositions is the same as before. Below it says: "Entering absorption in the east, / Arising from samādhi in the west," and so forth, just like the eighth-day moon is simultaneously hidden and manifest. Sixth, within this lotus petal, the subtle lands and so on, all dharmas appear brilliantly and simultaneously. Below it says: "Within a single dust mote, all lands / Abide vast and open." Furthermore, on the tip of a single hair there are ineffable Tathāgatas, as also explained in the subtle section of the Ninth Pariṇāmanā. Seventh, within each and every paramāṇu of this lotus petal, there appear boundless oceans of lands; within the oceans of lands there are again paramāṇus; within those paramāṇus there are again oceans of lands. Such layers upon layers cannot be exhausted; it is not a realm to be deliberated upon by mental consciousness. It is like the net of pearls covering above in the palace of the King of Devas: within a single bright pearl, myriad forms all appear; each and every pearl is like this; these pearls are clearly transparent, mutually reflecting images, and images again reflect images without end. Below it says: "Like the realms of the Indrajāla," and so forth. It is also like mirrors and lamps mutually interchanging light in layers, Buddhas within Buddhas without end. Eighth, seeing this lotus petal is just seeing the inexhaustible dharmadhātu; it is not that relying on this there is something else symbolized. A later passage says: "This canopy of flowers and the like arise from the forbearance of the non-arising of dharmas," and so forth. Ninth, since this single flower encompasses all places, it also covers all times: that is, the three times each have three, gathered into a single thought-moment, and are therefore the ten times. Because time has no separate essence and is established by relying on the flower, since the flower is unobstructed, time is also like this. Hence the Jin translation of the sūtra says: "Setting boundless past kalpas into the future and present; setting boundless future kalpas back into past ages," and so forth. The "Practices of Samantabhadra" says: "The future within the past, the present within the future," and so forth. It also says: "Boundless kalpas are just a single thought-moment, a single thought-moment is just boundless kalpas," and so forth. Because time has no separate essence, it is not separately established as that upon which things rely. Tenth, the dharma of this complete teaching by principle never arises in isolation; it inevitably gathers its retinue to arise in accompaniment. Below it says: "This flower then has flowers as numerous as the paramāṇus of ten worlds as its retinue." Furthermore, it is like one direction being the host and the ten directions being the companions, and the remaining directions are also like this; hence host and host, companion and companion do not see one another, yet host and companion, companion and host are completely illuminated and endowed with virtue. If it is so when citing a flower, it is also like this with phenomena such as a single dust mote. Since a phenomenon like this flower carries the ten meanings such as simultaneity and possesses these ten gates, and such phenomena possess the other ten gates of teaching and the like, this makes one hundred gates. Phenomenal dharmas being like this, the other [pairs of] teaching, meaning, and the rest possessing a hundred is also like this, which makes one thousand gates. As teaching, meaning, and the like have these one thousand gates, within that gate of simultaneity there are also one hundred gates, and the others such as broad and narrow similarly also have one thousand gates. If taken in layers upon layers, it reaches the inexhaustible. If one is completely and clearly illuminated regarding these ten gates, one constantly enters the layers upon layers of the realm of the dharmadhātu.