大方廣佛華嚴經隨疏演義鈔 1.30

1.30

第六「其為旨也」下，旨趣玄微。此句標舉疏。後「冥真體」下正顯旨趣。於中有二：先明理事無礙、後顯事事無礙。雖此經中廣說於事及說於理，而皆無礙，故以無障礙法界而為旨趣。此門即義分齊中意。就初理事無礙中亦二：先示三大、後融真妄。前中，問曰：初往復無際等，已明三大，今何重說？答：有三義，與前不同。一前直就法界宗上約義以明三大，今約能詮經中具說三大，故不同也。二前辯三大之相，今明三大所在。謂體在何處？所謂萬化等。三者前明三大融拂為成己宗，此明三大互在為遮異釋，辯不相捨離為無礙義。如昔人云：「其為體也，則不生不滅、無去無來。」以不滅為無生，以不生為無滅等其為相也。則同異類之殊體，則微細容持；同異類之別質，則展轉重現。微細之理難見，況之以芥瓶；重現之相易觀，喻之以帝網等。其為用也，不分而遍、不去而臻，一多大小而互為延促靜亂，而相在等，斯則別顯三大之相。今但明其不離，則是深玄，名理事無礙。初句明體。體在萬化之中，非事外也，故云冥真體於萬化之域。冥為冥契，亦是冥寂。萬化乃事法之總名，故曉公《起信疏．序》云「原夫大乘之為體也，翛然空寂、湛爾冲玄。玄之又玄，豈出萬象之表？寂之又寂，猶在百家之談。非象表也，五目不能覩其容；在言裏也，四辯莫能談其狀。」釋曰：此明真體與一切法非一非異。今疏但云無礙，則與諸法非一異矣。故肇公云：「道遠乎哉？觸事而真。」亦體即萬化矣。

The sixth section, from "As for its essential import" onward, treats the profundity and subtlety of the essential import. This clause introduces the Commentary. Subsequently, from "Merging the true essence" onward, the essential import is properly revealed. Within this there are two parts: first, explaining the unobstructedness of principle and phenomena; second, revealing the unobstructedness among phenomena and phenomena. Although this sūtra broadly explains phenomena and explains principle, they are all unobstructed; therefore, it takes the unobstructed dharmadhātu as its essential import. This gateway is the intent within the section on the scope of doctrinal meaning. In the first part, the unobstructedness of principle and phenomena, there are also two parts: first, indicating the three greatnesses; second, harmonizing the true and the delusive. In the former, a question asks: Earlier, under "Reverting and returning without boundary," etc., the three greatnesses were already explained; why explain them again now? The answer: There are three meanings in which this differs from before. First, previously the three greatnesses were explained directly upon the doctrine of the dharmadhātu in terms of meaning; here, they are explained in terms of the sūtra as the expressing text fully expounding the three greatnesses, and so they differ. Second, previously the characteristics of the three greatnesses were distinguished; here, the locus of the three greatnesses is explained—that is, where does the essence abide? Namely, within the myriad transformations, and so forth. Third, previously the three greatnesses were fused and cleared away in order to establish one's own doctrinal tenets; here, the mutual presence of the three greatnesses is explained in order to refute divergent interpretations, distinguishing their non-separation as the meaning of unobstructedness. As an ancient said: "As for its essence, it neither arises nor perishes, neither goes nor comes," taking non-perishing as non-arising, taking non-arising as non-perishing, and so on. "As for its characteristics, sharing the distinct essences of different categories, they subtly contain and maintain [each other]; sharing the distinct substances of different categories, they successively re-manifest. The subtle principle is difficult to see, compared to the mustard seed and the jar; the re-manifesting characteristics are easy to observe, allegorized by Indra's net," and so forth. "As for its function, unpartitioned yet pervasive, unmoving yet arriving, the one and the many, the great and the small mutually acting as prolongation and curtailment, quietude and disturbance, mutually inhering," and so forth—these distinctively revealed the characteristics of the three greatnesses. Now, merely explaining their non-separation is what constitutes the profound and abstruse, termed the unobstructedness of principle and phenomena. The first clause explains the essence. The essence abides within the myriad transformations and is not outside of phenomena; hence it says "Merging the true essence within the realm of the myriad transformations." "Merging" means obscurely tallying, and it also means tranquil quiescence. "The myriad transformations" is the collective designation for phenomenal dharmas. Hence Master Wonhyo's Preface to the Commentary on the Awakening of Faith says: "Now, when examining the essence of the Mahāyāna, it is loftily vacuous and quiescent, serene and profoundly mysterious. Mysterious beyond mystery, how could it go beyond the myriad phenomena? Quiescent beyond quiescence, it still abides in the discourse of the hundred schools. Not being beyond phenomena, the five eyes cannot view its form; abiding within words, the four kinds of unobstructed eloquence cannot speak of its state." Explication: This clarifies that the true essence and all dharmas are neither identical nor different. Now the Commentary merely says "unobstructed," which means it is neither identical with nor different from all dharmas. Hence Master Sengzhao said: "Is the Way far off? Contact phenomena and it is real." This also means the essence is identical with the myriad transformations.