大方廣佛華嚴經隨疏演義鈔 10.11

10.11

疏「餘可思」者，即餘八門。謂三境智者，即五教所觀之境。能觀之智總收不出二諦二智，別即初小乘，四諦涅槃為境，無漏淨慧為智，及他心等十智。始教亦通四諦二諦等為境，加行、根本、後得等智。終教則是三諦等境，權實無礙等智。頓教則無境為境，絕智為智。圓教則無盡之境，無盡之智。「四行位」者，五教修行不同，得位差別。位通因通果，五因果自互不通。如七方便等為因，須陀洹等為果。等覺已下皆因，妙覺為果等。六，依即國土，正即佛身等。七，體則法報，用則應化等。八，人則覺者等，法則菩提等。九，逆則婆須無厭等，順則觀音正趣等。十，應即赴感，佛及菩薩等；感即當機，菩薩眾生等。各隨五教以辯差別。諸教具有，故云可思。又此十對，初一為總、後後漸略。若辯次第者，如來說能詮之教、所詮之理，則無法不盡。法有教理行果，行果並在所詮理中故。二就所詮理雖復眾多，不出事之與理，即性及相無法不攝。三理該下八，且置而勿論，就其事中不出境智。四智觀於境，便有造修之行、所成之位。五行位未極，總屬因收，極則為果。六果中多法，不出依正，因亦有之。七隨依正中皆有體用，如正中體者法報，用者應化。依中體者法性等剎，用者應物隨現交入無礙；因門例然。八正中自有人法不同，以法成人、以人弘法。九於人中逆化順化。十人之逆順必有感應，宜逆化感之，則婆須等應之；宜順化感之，則文殊等應之。若依後後開一成二，則法彌多矣。謂如果分依正為二，因亦如之，則有四矣。正有體用，依亦如之，則成八矣。如是相望，展轉成多，不必全爾，是故疏中不為此釋耳。又此十對，就其正意總相該收，以為十玄所依體事。若以義取，隨一事中即有十對，如下勝音蓮華處說，故下但約一塵即具十對。

As for the Commentary's "the rest may be inferred," it refers to the remaining eight gates. Regarding the third, "object and cognition," these are the objects contemplated by the five teachings. The cognitions capable of contemplating, when subsumed generally, do not go beyond the two truths and the two cognitions. Specifically, first, in the Small Vehicle, the four truths and nirvāṇa are the object, while untainted pure wisdom is the cognition, along with the ten cognitions such as the knowledge of others' minds. The initial teaching also encompasses the four truths, the two truths, and so forth as objects, with preparatory, fundamental, and subsequently attained cognitions, and so forth. The final teaching then has the three truths and so forth as objects, and the cognition of the unobstructedness of the provisional and real, and so forth. The sudden teaching has non-object as object, and cognition beyond [thought] as cognition. The perfect teaching has inexhaustible objects and inexhaustible cognitions. Regarding the fourth, "practice and stages," the five teachings have different cultivation of practice and distinct attainments of stages. Stages pertain to both cause and fruit; the five [teachings'] causes and fruits are not mutually interchangeable. For instance, the seven expedients and so forth are the cause, while srotāpanna and so forth are the fruit. From equal awakening on down, all are cause; wondrous awakening is the fruit, and so on. Sixth, "dependent" is the realm, and "proper" is the Buddha-body, and so on. Seventh, "essence" is the dharmakāya and saṃbhogakāya, while "function" is the nirmāṇakāya, and so on. Eighth, "person" is the awakened one, and so on, while "dharma" is bodhi, and so on. Ninth, "counter" includes [Vasumitra's] insatiability and so forth, while "conforming" includes Avalokiteśvara's correct approach, and so on. Tenth, "response" refers to meeting the capacity, namely the Buddhas, bodhisattvas, and so forth; "resonance" refers to being the appropriate recipient, namely bodhisattvas, sentient beings, and so forth. Each is differentiated in accordance with the five teachings. Since all teachings possess them, it is said that they "may be inferred." Furthermore, among these ten pairs, the first is general, and the subsequent ones gradually become specific. If we discuss their sequence: when the Tathāgata speaks the teaching that expresses and the principle that is expressed, no dharma is left unexhausted. Dharmas comprise teaching, principle, practice, and fruit, and practice and fruit are both contained within the expressed principle. Second, regarding the expressed principle, though manifold, it does not go beyond phenomena and principle; that is, nature and characteristics subsume all dharmas. Third, principle covers the eight below, so setting it aside without discussion, within phenomena they do not go beyond object and cognition. Fourth, when cognition contemplates the object, there arise practices of cultivation and stages that are achieved. Fifth, before practice and stages reach the ultimate, they are entirely subsumed under cause; reaching the ultimate, they are fruit. Sixth, the many dharmas within the fruit do not go beyond the dependent and the proper; the cause also possesses them. Seventh, within each of the dependent and proper, there are essence and function: as for essence within the proper, it is the dharma- and saṃbhoga-[kāyas]; function is the nirmāṇakāya. As for essence within the dependent, it is lands of dharmatā and so forth; function is manifesting in accordance with beings and mutually interpenetrating without obstruction; the causal gate is likewise so. Eighth, within the proper, there is intrinsically the distinction between person and dharma: using dharma to accomplish the person, and using the person to propagate the dharma. Ninth, within the person, there are counter-transformation and conforming transformation. Tenth, a person's counter or conforming nature must entail resonance and response: if fit to be resonated with through counter-transformation, Vasumitra and others respond to them; if fit to be resonated with through conforming transformation, Mañjuśrī and others respond to them. If, following the subsequent ones, one unfolds one into two, then the dharmas become even more numerous. That is, if the fruit is divided into two as dependent and proper, and cause is also like this, there are four. If the proper has essence and function, and the dependent is also like this, it becomes eight. Looking at them in this way, they progressively become many; it need not be entirely so, which is why the Commentary does not explain it this way. Furthermore, regarding these ten pairs, their primary intention is to generally encompass and gather [all things] to serve as the essential phenomena upon which the ten profundities rely. If taken according to meaning, within any single phenomenon there are these ten pairs, as stated below regarding the Superior Sound Lotus; therefore, below, even a single dust mote is endowed with the ten pairs.