大方廣佛華嚴經疏 2.10

2.10

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.