大方廣佛華嚴經疏 2.13

2.13

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.