大方廣佛華嚴經隨疏演義鈔 10.35

10.35

疏「上之十事」下，第三總結，即結釋十門。於中二：先總標、後「約理望事」下別束十門以成八字。「理望於事，有成有壞、有即有離」者，一有成者，即第三依理成事門。二有壞者，即第五以理奪事門。既奪彼事，事則壞也。三有即者，即第七真理即事門。四有離者，即第九真理非事門。疏「事望於理，有顯有隱、有一有異」者，亦有四門：一有顯者，即第四事能顯理門。二有隱者，即第六事能隱理門。三有一者，即第八事法即理門。四有異者，即第十事法非理門。此上言成壞等者，就功能說。如有成者，是理成事，非理自成。則一一門皆有事理無礙，故云約理望事、約事望理。餘可思之。上來相參，故有四對八義。而初相遍二門今不會者，以相遍之義，義皆相似，非如一成一壞等故，故不顯之。又相遍者，即後八門之所以故，謂由相遍方有成壞等耳。若欲攝者，即事理相即二義所收。後之不即二門，即不壞能所方有相遍，有相遍故方論不即。疏「逆順自在」等者，事理相望各四義中，皆二義逆、二義順。謂依理成事，真理即事，順也。以理奪事，真理非事，逆也。事能顯理，事法即理，順也。事能隱理，事法非理，逆也。欲成即成、欲壞即壞，故云自在。成不礙壞、壞不礙成，顯不礙隱、隱不礙顯，故云無礙。正當成時即是壞等，故得同時。四對皆無前後，故云頓起。又上四對，何以約理望事但云成等，不云顯等？約事望理但云顯等，不云成等？深有所以。何者？事從理生，可許云成。理非新有，但可言顯。事成必滅，故得云壞。真理常住，故但云隱。其即之與一、離之與異，大旨即同，細明亦異。理無形相，但可即事。而事有萬差，故可言與理冥一。理絕諸相，故云離事。事有差異，故云異理。上約義別，有此不同。若統收者，應成五對無礙之義，一相遍對、二相成對、三相害對、四相即對、五不即對。五中，前四明事理不離、後一明事理不即。又五對中共有三義，成顯二義一對，是事理相作義。奪隱及不即二對，是事理相違義。相遍及相即二對，是事理不相礙義。又由第二相作，故有第四相即，由相即故所以相遍。由有第三相害，故有第五不即。又若無不即，無可相遍，故說真空妙有各有四義。約理望事，即真空四義：一廢己成他義，即依理成事門。二泯他顯己義，即真理奪事門。三自他俱存義，即真理非事門。四自他俱泯義，即真理即事門。由其即故，而互泯也。又初及三即理遍於事門，以自存故，舉體成他，故遍他也。後約事望理，即妙有四義：一顯他自盡義，即事能顯理門。二自顯隱他義，即事能隱理門。三自他俱存義，即事法非理門。四自他俱泯義，即事法即理門。又初及三即事遍於理門，以自存故而能顯他，故遍他也。故說約法存亡無礙、真空隱顯自在。第四周遍含容觀，於中二：先標舉章門、後依章別釋。今初。然此觀名，即法界觀中之名，以當事事無礙。以理有普遍、廣容二義，融於諸事皆能周遍含容。眾多義門皆悉由此二義而有。然法界觀立十觀名，與十玄不同。故今疏云「且依古德顯十玄門」，即依藏和尚也。至相已有，而小有不同。「於中文二」下，開章。疏「今初，一同時」下，二依章別釋。釋其二章，即為二別。今釋初章，疏文有三：初列名總顯、二指事別明、三結例成益。今初十名全依賢首，是故上云「且依古德」。就列名中，其第二廣狹自在門，同法界觀中廣容普遍之義，而名小異。此門賢首新立，以替至相十玄諸藏純雜具德門。意云：一行為純、萬行為雜等，即事事無礙義。若一理為純、萬行為雜，即事理無礙，恐濫事理無礙，所以改之。主伴一門，至相所無，而有唯心迴轉善成門。今為玄門所以，故不立之，而列名次，亦異於彼。彼云：一同時具足相應門、二因陀羅網境界門、三祕密隱顯俱成門、四微細相容安立門、五十世隔法異成門、六諸藏純雜具德門、七一多相容不同門、八諸法相即自在門、九唯心迴轉善成門、十託事顯法生解門。今此十門不依至相者，以賢首所立有次第故。一同時具足相應門，以是總故，冠於九門之初。二廣狹門，別中先辯此者，是別門之由。由上事理無礙中事理相遍，故生下諸門。且約事如理遍故廣，不壞事相故狹，故為事事無礙之始。三由廣狹無礙故所遍有多，以一望多故有一多相容。相容則二體俱存，但力用交徹耳。四由此容彼，彼便即此，由此遍彼，此便即彼等，故有相即門。五由互相攝，則互有隱顯。謂攝他時，他可見故，有相入門。又攝他時，他無體故，有相即門。攝他，他雖存而不可見故，有隱顯門。以為門別故，故此三門皆由相攝而有。相入則如二鏡互照，相即則如波水相收，隱顯則如片月相映。六由此攝他，一切齊攝，彼攝亦然，故有微細相容安立門。七由互攝重重故，有帝網無盡。八由既如帝網，隨一即是一切無盡，故有託事顯法生解門。九由上八皆是所依，所依之法既融。次辯能依，能依之時亦爾。十由法法皆然，故隨舉其一則便為主，連帶緣起，便有主伴。廣如下釋。然《刊定記》則分德相業用各有十玄。德相十者，一同時具足相應德、二相即德、三相在德、四隱顯德、五主伴德、六同體成即德、七具足無盡德、八純雜德、九微細德、十因陀羅網德。二業用十者，一同時具足相應用、二相即用、三相在用、四相入用、五相作用、六純雜用、七隱顯用、八主伴用、九微細用、十因陀羅網用。其德相門中，無業用門中四五二門，業用門中無德相六七二門。彼師意云：業用是應機施設，故有相入相作，以本不入、今見入故。本來眾生非佛，今生佛相作故，故是業用。德相不爾，故無相作相入。其德相本具，故有同體，即一切法德，及具足無盡德。業用不爾，故無此二。此四互出，故各有十。歷門備舉，便成二十。今明德相業用雖異，不妨同一十玄無不該攝。德相亦有相入相作故。故彼相在，即相入也。彼相作者，乃相即也。名異義同。今見出入，即業用門。常相涉入如鏡互照，即德相門。以眾生為佛，生即佛也；以佛作眾生，佛即生也，故知相作即是相即。若約對機而作，名業用門。本來相即，是名德相門。依此而分，非無小異。統其體事，更無別也。是知相即相作，二名雖異而無兩門，入在小殊始終一致。又德相不能入作，真如則闕此德，不應有普攝諸法之德。及遍一切法德亦應無有能安立德，及能持世間、成就一切諸佛菩薩之德，故常作入，於理無違。如有頌言「諸佛猶如淨明鏡，我身一似摩尼珠，諸佛常來入我體，我身遍入諸佛軀。」即常入也。又真如隨緣成一切法，何無作耶？若隨情見作入，則但有業用義也。其同體成即德，乃是此中託事顯法生解門，但名異耳。故彼自釋云「一一即是一切諸法」也。故與下釋託事義同。其具足無盡德。即帝網門。亦微細門攝。並如下會。又彼不存廣狹而存純雜。亦如下會。而彼無十世隔法異成門。彼以時為所依體事故。故彼體事。亦有十種。謂色、心、時、處、身、方、教、義、行、位，則攝法無遺。斯亦有理。今明時無別體故，不為所依，但依法立，故入玄門耳，亦如下會。

On the commentary's "The above ten items" and what follows: the third part is the general conclusion, which concludes and explains the ten gateways. Within this there are two parts: first, a general setting forth; next, from "viewing phenomenon from principle" onward, separately condensing the ten gateways to form eight characters.

Regarding "Viewing phenomenon from principle, there are formation and destruction, non-differentiation (jí) and separation (lí)":
First, having formation is the third gateway, "relying on principle to form phenomena."
Second, having destruction is the fifth gateway, "nullifying phenomena through principle." Since it nullifies those phenomena, phenomena are destroyed.
Third, having non-differentiation is the seventh gateway, "true principle is identical to phenomena."
Fourth, having separation is the ninth gateway, "true principle is not phenomena."

Regarding the commentary's "Viewing principle from phenomenon, there are manifestation and concealment, oneness and difference": there are also four gateways:
First, having manifestation is the fourth gateway, "phenomena can manifest principle."
Second, having concealment is the sixth gateway, "phenomena can conceal principle."
Third, having oneness is the eighth gateway, "phenomenal dharmas are identical to principle."
Fourth, having difference is the tenth gateway, "phenomenal dharmas are not principle."

What was said above regarding formation, destruction, and so forth is spoken in terms of functional efficacy. For instance, having formation means principle forms phenomena, not that principle forms itself. Thus in each single gateway there is the non-obstruction of principle and phenomena, hence it says "viewing phenomenon from principle, viewing principle from phenomenon." The rest may be inferred accordingly.

These interpenetrate as described above; hence there are four pairs of eight meanings. As for the first two gateways of mutual omnipresence, which are not integrated here, this is because the meaning of mutual omnipresence is identical on both sides, not like one forming and one destroying, and so forth; hence they are not displayed here. Moreover, mutual omnipresence is precisely the basis of the latter eight gateways, meaning that only due to mutual omnipresence can there be formation, destruction, and the like. If one wishes to subsume them, they are included in the two meanings of the mutual identity of principle and phenomena. As for the latter two gateways of non-identity, only without destroying the agent and object is there mutual omnipresence; because there is mutual omnipresence, non-identity can then be discussed.

Regarding the commentary's "Contrary and concordant, being sovereign" and so forth: among the four meanings each in viewing principle and phenomena against each other, in each case two meanings are contrary and two meanings are concordant. Namely, relying on principle to form phenomena, and true principle being identical to phenomena, are concordant. Nullifying phenomena through principle, and true principle not being phenomena, are contrary. Phenomena being able to manifest principle, and phenomenal dharmas being identical to principle, are concordant. Phenomena being able to conceal principle, and phenomenal dharmas not being principle, are contrary. Wishing to form, it instantly forms; wishing to destroy, it instantly destroys; hence it is called "sovereign." Formation does not obstruct destruction, destruction does not obstruct formation, manifestation does not obstruct concealment, and concealment does not obstruct manifestation; hence it is called "unobstructed." Precisely at the time of formation, it is destruction, etc.; thus they obtain simultaneously. The four pairs are all without before and after; hence it is called "arising abruptly."

Furthermore, regarding the above four pairs, why is it that viewing phenomenon from principle only speaks of formation and the like, and does not speak of manifestation and the like? And viewing principle from phenomenon only speaks of manifestation and the like, and does not speak of formation and the like? There is a profound reason for this. Why? Phenomena are born from principle; one may grant that they are called "formed." Principle is not newly existent; one can only speak of it as "manifested." When phenomena are formed, they must perish; hence one may say "destroyed." True principle is permanently abiding; hence one only says "concealed." As for "identity" (jí) and "oneness" (yī), "separation" (lí) and "difference" (yì), their general purports are identical, but in detailed explanation they are also distinct. Principle is formless; it can only be identical to phenomena. Yet phenomena have myriad distinctions; hence it can be said to be darkly united into one with principle. Principle transcends all marks; hence it is said to be "separated from phenomena." Phenomena have diversity; hence they are said to be "different from principle." The above differences exist when discriminating the meanings.

If one subsumes them comprehensively, they should form five pairs of the meaning of non-obstruction: first, the pair of mutual omnipresence; second, the pair of mutual formation; third, the pair of mutual negation; fourth, the pair of mutual identity; fifth, the pair of non-identity. Among the five, the first four clarify that principle and phenomena are not separated; the latter one clarifies that principle and phenomena are not identical. Furthermore, within the five pairs, there are three meanings in total: the two meanings of formation and manifestation constitute one pair, which is the meaning of principle and phenomena mutually producing each other. The two pairs of nullification/concealment and non-identity are the meaning of principle and phenomena mutually conflicting. The two pairs of mutual omnipresence and mutual identity are the meaning of principle and phenomena not obstructing each other. Furthermore, due to the second, mutual production, there is the fourth, mutual identity; due to mutual identity, there is mutual omnipresence. Due to the third, mutual negation, there is the fifth, non-identity. Moreover, if there were no non-identity, there would be nothing that could mutually pervade; hence it is said that true emptiness and marvelous existence each have four meanings.

Viewing phenomenon from principle constitutes the four meanings of true emptiness:
First, the meaning of relinquishing oneself to form the other, which is the gateway of relying on principle to form phenomena.
Second, the meaning of obliterating the other to manifest oneself, which is the gateway of true principle nullifying phenomena.
Third, the meaning of self and other both persisting, which is the gateway of true principle not being phenomena.
Fourth, the meaning of self and other both being obliterated, which is the gateway of true principle being identical to phenomena. Because of their identity, they mutually obliterate each other.
Moreover, the first and third are the gateway of principle pervading phenomena: because it preserves itself, its entire essence forms the other, thus pervading the other.

Next, viewing principle from phenomenon constitutes the four meanings of marvelous existence:
First, the meaning of manifesting the other while exhausting oneself, which is the gateway of phenomena being able to manifest principle.
Second, the meaning of manifesting oneself while concealing the other, which is the gateway of phenomena being able to conceal principle.
Third, the meaning of self and other both persisting, which is the gateway of phenomenal dharmas not being principle.
Fourth, the meaning of self and other both being obliterated, which is the gateway of phenomenal dharmas being identical to principle.
Moreover, the first and third are the gateway of phenomena pervading principle: because it preserves itself, it can manifest the other, thus pervading the other.
Therefore, it is said that in terms of phenomena, preservation and extinction are unobstructed, and true emptiness's concealment and manifestation are sovereign.

Regarding the fourth, the contemplation of omnipresent inclusion and containment, within it there are two parts: first, positing the section headings; second, explaining each separately according to the headings. Now for the first.
This title of the contemplation is the title in the *Contemplation of the Dharmadhātu*, corresponding to the non-obstruction among phenomena. Because principle has the two meanings of universal omnipresence and vast containment, when fused with all phenomena, they can all be omnipresently inclusive and containing. The numerous gates of meaning all exist due to these two meanings. However, the *Contemplation of the Dharmadhātu* establishes ten names of contemplation, which differ from the ten profundities. Therefore, the commentary now says, "Provisional reliance is placed on the ancient virtuous one to reveal the ten profound gateways," which means relying on the preceptor Cang (Fazang). Zhixiang (Zhiyan) already had them, but with slight differences.

From "Within this, the text has two parts" onward, the chapters are opened.
From the commentary's "Now for the first, 1. Simultaneous" onward, the second part explains each separately according to the chapters. Explaining its two chapters constitutes two distinct divisions.
Now in explaining the first chapter, the commentary text has three parts: first, listing the names to show them generally; second, pointing to phenomena to clarify them separately; third, concluding with parallel cases to establish the benefit.

Now for the first: the ten names follow Xianshou entirely; this is why it was said above, "Provisional reliance is placed on the ancient virtuous one." In the listing of names, the second, the gateway of the sovereignty of breadth and narrowness, is identical to the meaning of vast containment and universal omnipresence in the *Contemplation of the Dharmadhātu*, though the name is slightly different. This gateway was newly established by Xianshou to replace Zhixiang's gateway of the pure and mixed possessing virtues among all storehouses in the ten profundities. The intention is: one practice being pure and myriad practices being mixed, and so forth, is the meaning of non-obstruction among phenomena. If one principle is pure and myriad practices are mixed, that is the non-obstruction of principle and phenomena; fearing that it would be confused with the non-obstruction of principle and phenomena, he changed it. The gateway of host and companion was not present in Zhixiang, which instead had the gateway of skillful fulfillment through mind-only revolution. Here, being the basis of the profound gateways, it is not established, and the order of listing names is also different from his.

His list states:
1. The gateway of simultaneous complete correspondence;
2. The gateway of the realm of Indra's net;
3. The gateway of secret concealment and manifestation both being accomplished;
4. The gateway of fine and subtle mutual containment and establishment;
5. The gateway of different accomplishment of dharmas separated across the ten times;
6. The gateway of the pure and mixed possessing virtues among all storehouses;
7. The gateway of the mutual containment yet difference of the one and the many;
8. The gateway of the sovereign mutual identity of all dharmas;
9. The gateway of skillful fulfillment through mind-only revolution;
10. The gateway of relying on phenomena to manifest dharmas and generate understanding.

Now, these ten gateways do not follow Zhixiang because what Xianshou established has an orderly sequence:
1. The gateway of simultaneous complete correspondence: because it is general, it crowns the beginning of the nine gateways.
2. The gateway of breadth and narrowness: discerning this first among the particulars is because it is the cause of the particular gateways. From the mutual omnipresence of principle and phenomena in the non-obstruction of principle and phenomena above, the subsequent gateways are generated. Considering that phenomena, like principle, are omnipresent, they are broad; not destroying the marks of phenomena, they are narrow; hence it is the beginning of non-obstruction among phenomena.
3. Because breadth and narrowness are unobstructed, what is pervaded is multiple; viewing the many from the one, there is the mutual containment of one and many. In mutual containment, both essences persist, only their power and function penetrate each other.
4. Because this contains that, that is instantly this; because this pervades that, this is instantly that, and so on; therefore there is the gateway of mutual identity.
5. Because of mutually gathering each other, there is mutual concealment and manifestation. That is, when gathering the other, because the other can be seen, there is the gateway of mutual entry. Furthermore, when gathering the other, because the other has no essence, there is the gateway of mutual identity. When gathering the other, although the other persists it cannot be seen; hence there is the gateway of concealment and manifestation. Because they are distinct gateways, these three gateways all exist due to mutual gathering. Mutual entry is like two mirrors mutually reflecting; mutual identity is like waves and water mutually subsuming; concealment and manifestation are like crescent moons mutually illuminating.
6. Because of this gathering of the other, all are gathered equally, and the other's gathering is also like this; hence there is the gateway of fine and subtle mutual containment and establishment.
7. Because mutual gathering is layer upon layer, there is the inexhaustibility of Indra's net.
8. Since it is like Indra's net, any single one is all inexhaustible [dharmas]; hence there is the gateway of relying on phenomena to manifest dharmas and generate understanding.
9. Because the above eight are all what is relied upon (the objective dharmas), and the dharmas relied upon are already fused, next one discerns that which relies upon them (the subjective mind); time, as that which relies, is also like this.
10. Because every single dharma is like this, whatever one is brought up becomes the host; with conditioned arising entailing one another, there are host and companion. This is explained extensively below.

However, the *Kanding ji* divides the ten profundities into virtue-marks and karmic functions each having ten.
The ten of virtue-marks are:
1. The virtue of simultaneous complete correspondence;
2. The virtue of mutual identity;
3. The virtue of mutual presence;
4. The virtue of concealment and manifestation;
5. The virtue of host and companion;
6. The virtue of identical essence forming identity;
7. The virtue of complete inexhaustibility;
8. The virtue of the pure and mixed;
9. The virtue of the fine and subtle;
10. The virtue of Indra's net.

The ten of karmic functions are:
1. The function of simultaneous complete correspondence;
2. The function of mutual identity;
3. The function of mutual presence;
4. The function of mutual entry;
5. The function of mutual operation;
6. The function of the pure and mixed;
7. The function of concealment and manifestation;
8. The function of host and companion;
9. The function of the fine and subtle;
10. The function of Indra's net.

Within the gateway of virtue-marks, the fourth and fifth gateways of the karmic function gateway are absent; within the karmic function gateway, the sixth and seventh gateways of the virtue-mark gateway are absent. That master's intention was: karmic function is established in response to capacities; hence there are mutual entry and mutual operation, because originally they did not enter, but now they are seen to enter. Originally sentient beings are not buddhas, but now sentient beings and buddhas mutually operate as each other; hence it is karmic function. Virtue-marks are not like this; hence there are no mutual operation and mutual entry. Virtue-marks are inherently complete; hence there are the virtue of identical essence being identical to all dharmas, and the virtue of complete inexhaustibility. Karmic function is not like this; hence it lacks these two. These four mutually exclude each other, and so each has ten. Enumerating through the gateways completely, they then become twenty.

Now it is clarified that although virtue-marks and karmic function differ, this does not prevent the same single set of ten profundities from encompassing everything without exception. This is because virtue-marks also have mutual entry and mutual operation. Therefore, his "mutual presence" is precisely mutual entry. His "mutual operation" is precisely mutual identity. The names differ, but the meaning is the same. Now seeing entering and exiting is the gateway of karmic function. Constantly interpenetrating like mirrors mutually reflecting is the gateway of virtue-marks. Taking sentient beings as buddhas, sentient beings are buddhas; taking buddhas to make sentient beings, buddhas are sentient beings; therefore one knows that mutual operation is precisely mutual identity. If spoken of in terms of operating in response to capacities, it is called the gateway of karmic function. Being inherently mutually identical is called the gateway of virtue-marks. Differentiating according to this, there is not a lack of slight difference; yet uniting their essence and phenomena, there is no further distinction. Thus we know that although the two names of mutual identity and mutual operation differ, there are not two separate gateways; entry and presence have slight differences, yet from beginning to end they are consistent.

Furthermore, if virtue-marks could not enter or operate, tathatā would lack this virtue, and should not possess the virtue of universally gathering all dharmas. Moreover, regarding the virtue of pervading all dharmas, it should also lack the virtue of being able to establish, and the virtue of being able to sustain the world and accomplish all buddhas and bodhisattvas; therefore constantly operating and entering does not contradict principle. As a verse says:
"All buddhas are like clear, bright mirrors,
My body is just like a maṇi jewel;
All buddhas constantly come and enter my body,
My body completely enters the bodies of all buddhas."
This is precisely constant entry. Furthermore, tathatā accords with conditions to form all dharmas; how could it lack operation? If one follows emotional views to operate and enter, then there is only the meaning of karmic function.

His "virtue of identical essence forming identity" is precisely the gateway here of relying on phenomena to manifest dharmas and generate understanding, differing only in name. Hence his own commentary states, "Each single one is all dharmas." Thus it is identical in meaning to the explanation of relying on phenomena below. His "virtue of complete inexhaustibility" is the gateway of Indra's net, and is also subsumed by the gateway of the fine and subtle. Both are integrated as explained below. Furthermore, he does not preserve breadth and narrowness, but preserves the pure and mixed; this is also integrated below. Moreover, he lacks the gateway of the different accomplishment of dharmas separated across the ten times. This is because he takes time as the relied-upon essential phenomenon. Therefore, his essential phenomena also have ten kinds: namely, form, mind, time, place, body, direction, teaching, meaning, practice, and stage; thus it gathers dharmas without remainder. This also has its rationale. Here it is clarified that because time has no separate essence, it is not that which is relied upon, but is only established based on dharmas; hence it enters the profound gateways, as is also integrated below.