大方廣佛華嚴經疏 3.7

3.7

Ninth is the essence of the non-obstruction among phenomena: both text and meaning are perfect [and complete]; the text is precisely the perfect voice. Herein also are contained the ten profound gates. The "Chapter on the Manifestation of Marks" says: "The Buddha expounds a single wondrous voice, / Heard universally in the lands of the ten directions. / All voices are completely contained within it, / And the rain of Dharma fills everywhere." This is the essence of simultaneous containment and corresponding harmony. The "Chapter on the Ten Abodes" says: "Wishing to fully expound a single phrase of the Dharma, / Through asaṃkhyeya kalpas without end, / Yet causing the words and meanings to be distinct from one another: / Through this the bodhisattva first generates the mind [of bodhi]." This is the essence of the non-obstruction of the broad and the narrow, also called the teaching of purity and mixture. Not destroying a single phrase is narrowness and purity; words and meanings being distinct is breadth and mixture. It also says: "In a single phenomenon one understands the many; in many phenomena one understands the one," and so forth: these are all the teaching of mutual containment of the one and the many. The "Chapter on the Manifestation [of the Tathāgata]" says: "The voice of the Tathāgata universally enters all, like written characters," and so forth; this is also mutual entering, which is mutual containment. The "Ten Abodes" also says: "The one is precisely the many, the many are precisely the one; / The text accords with the meaning, the meaning accords with the text." This is the teaching-essence of mutual identity. The "Chapter on the Manifestation" says: "All in the place of enlightenment hear it, yet it does not go beyond the assembly; each understands in accordance [with their capacity]." This is the teaching-essence of concealment and manifestation. It also says: "The spoken sound of the Tathāgata is of a single flavor alone; yet according to the different mental capacities of sentient beings, it has immeasurable distinctions." This is also the teaching-essence of concealment and manifestation, as well as the teaching of purity and mixture. It also says: "The Tathāgata within a single speech expounds a boundless ocean of sūtras, like the female deity Good Voice (Suvaktroktā)," and so forth; this is the teaching of the subtle and minute. The "Chapter on the Incalculable" says: "In each of those sūtras, / He discriminates ineffable phenomena. / In each of those phenomena, / He again expounds ineffable phenomena," and so forth. One phenomenon being thus, the rest of phenomena are also like this, intersecting and reflecting layer upon layer, endless and inexhaustible: this is the teaching of Indra's net. Coming into contact with any phenomenon is Dharma: this is the teaching of producing understanding by relying on phenomena. Expounding instantaneously in a single thought-moment: this is the teaching of the ten time-periods. Just as in the various assemblies, the Ten Abodes and so forth spoken in this world are also spoken in the ten directions: this is the teaching of host and companion. If in accordance with expounding one dharma or one gate, there are always immeasurable sūtras as retinue and so forth, this is the teaching of retinue: though they do not become the host, they are of the companion category. This is said with respect to verbal expression. If analogously extended to all phenomena as teaching-essences, these are the signified meanings. The meaning is precisely that the universal Dharma is endowed with the ten profound gates, as [clarified] in the Scope of Meanings.