大方廣佛華嚴經疏 2.13

2.13

五如幻夢者，猶如幻師能幻一物以為種種、幻種種物以為一物等。經云「或現須臾作百年」等。一切諸法，業幻所作故，一異無礙。言如夢者，如夢中所見廣大未移枕上、歷時久遠未經斯須。故論云「處夢謂經年，覺乃須臾頃。」故時雖無量，攝在一剎那。六如影像者，一切萬法略有二義：一皆如明鏡含明，了性一心所成故。二分別所現，如影像故。由初義故為能現，由後義故為所現，故一切法互為鏡像，如鏡互照而不壞本相。下經云「遠物近物雖皆影現，影不隨物而有遠近」等。七因無限者，謂諸佛菩薩昔在因中，常修緣起無性等觀、大願迴向等稱法界修，及餘無量殊勝因故，今如所起果具斯無礙。八佛證窮者，由冥真性得如性用。故經云「無比功德故能爾。」九深定用者，謂海印定等諸三昧力故。〈賢首品〉云「入微塵數諸三昧，一一出生塵等定，而彼微塵亦不增」等。十神通解脫者，謂由十通及不思議等解脫故。〈不思議法品〉十種解脫中云「於一塵中建立三世一切佛法」等。由上十因，令前教義等十對。具上同時等十門，以為別教一乘義之分齊。

Fifth, being like an illusion or a dream: It is like an illusionist who can conjure one thing into many things, or conjure many things into one thing, and so forth. The sūtra says: "Or manifesting an instant as a hundred years," and so forth. Because all phenomena are created by the illusion of karma, their oneness and difference are unobstructed. As for being like a dream: What is seen in a dream is vast, yet one has not moved from the pillow; it traverses a long duration, yet not a moment has passed. Therefore the treatise says: "Dwelling in a dream, one thinks years have passed; on waking, it is just a moment." Thus, although time is immeasurable, it is encompassed in a single kṣaṇa. Sixth, being like shadows and reflections: All phenomena generally have two senses: (1) They are all like a clear mirror containing brightness, being accomplished by the single mind of clear comprehending nature; (2) they are manifested by discrimination, like shadows and reflections. Due to the first sense, they are that which can manifest; due to the second sense, they are that which is manifested. Therefore, all phenomena are mutually mirrors and reflections, like mirrors reflecting one another without destroying their original marks. The lower text of the sūtra says: "Although distant objects and near objects all appear as reflections, the reflections do not follow the objects in being distant or near," and so forth. Seventh, the boundless causes: When the Buddhas and bodhisattvas were formerly on the causal stage, they constantly cultivated the contemplation of the lack of intrinsic nature in pratītyasamutpāda, great vows and pariṇāmanā, and so on, practicing in accord with the dharmadhātu, as well as countless other superior causes; therefore, the fruit arising now is endowed with this unobstructedness. Eighth, the Buddha's exhaustive realization: Through fusion with the true nature, one attains function that accords with nature. Therefore the sūtra says: "Because of peerless merits, it can be so." Ninth, the function of profound samādhi: Due to the power of various samādhis such as the ocean-seal samādhi. The chapter "Bhadraśrī" says: "Entering as many samādhis as dust motes, / from each one producing as many samādhis as dust motes, / yet those dust motes do not increase," and so forth. Tenth, spiritual powers and liberations: Due to the ten spiritual powers and inconceivable liberations. In the chapter "Inconceivable Dharmas," under the ten kinds of liberation, it says: "Within a single dust mote, establishing all the Buddhadharmas of the three periods of time," and so forth. Through the ten causes above, the previous ten pairs, such as teaching and meaning, are endowed with the ten gates above, such as simultaneity, constituting the scope of the meaning of the Ekayāna of the Distinct Teaching.