大方廣佛華嚴經隨疏演義鈔 10.36

10.36

疏「今且於前十中」下，第二指事別明。分二：先總辯所依，即於前彰無礙中一事法；後「如下文中一蓮華葉」下，別顯十門，即為十別。初即同時具足相應門，以近初列，故不標次。文中，先正明、後引證。前中又二：初明當門中具、後明具餘九門。疏「則具教等十對同時相應具足圓滿」者，初當門中具也。此中正意則明具前教義、理事、境智、行位、因果等十對之法。前十對法無法不包，故此頓具則無所不具。所以具者，廣有十因，略而言之法界融故。然古德就一華之上義有此十。《探玄記》云「此一蓮華，表令生解，為能詮教。則是所詮，乃名為義。如下勝音菩薩蓮華處說。二華相為事，華體為理。三華是所觀，亦即是能觀。以此經中可以內行為外事故。四行事之華，結成位故，如〈淨行品〉。五因事之華，攬成果故。六華臺所依亦入正故，如國土身等。七華體同真，用應機故。八全攬為人，恒是法故。九逆同五熱、順同十度故。十應赴群機，亦能感故。如一華事既爾，餘一切事準以知之。如事法既爾，餘教義等一切皆然。準思可見，如具自十對既爾，彼一華葉具十門亦然。」釋曰：若依古德，此義則一事華上已有此十義，前十對上復各有十，令一事華頓具十十。亦有斯理。今此疏意，但令頓具前十，已無不收耳。

Regarding the Commentary's line: 'Now, from among the preceding ten,' and so forth: this is the second part, which points to phenomena to explain [the gates] individually. It is divided into two: first, an overarching identification of that upon which they depend—namely, a single phenomenal factor within the preceding elucidation of non-obstruction; and second, from 'Just as in the passage below, a single petal of a lotus flower' onward, which individually reveals the ten gates, forming ten distinct sections. The first is the Gate of Simultaneous Complete Correspondence. Because it is enumerated at the very beginning, its ordinal rank is not separately marked. In the text, it first explains [this gate] directly, and then cites scriptural proofs. The former also has two parts: first, explaining what is contained within the gate itself; and second, explaining its containment of the other nine gates. Regarding the Commentary's line: 'It simultaneously and correspondently possesses the ten pairs of teaching, etc., in complete perfection': this is the first part, explaining what is contained within the gate itself. The primary intent here is to clarify that it contains the preceding ten pairs of dharmas, such as teaching and meaning, phenomenon and principle, realm and cognition, practice and stage, cause and effect. The preceding ten pairs of dharmas leave no phenomenon unencompassed; thus, by possessing them all at once, it possesses everything without exception. As for why it possesses them, broadly speaking there are ten causes; to put it briefly, it is because the dharmadhātu is interfused. Ancient masters, however, held that these ten meanings are present upon a single flower. The Tanxuan ji states: 'This single lotus flower symbolizes generating understanding; hence it is the expressive teaching. Being that which is expressed, it is termed the meaning—as explained below regarding the lotus of Bodhisattva Varaśabda (Shengren). Second, the phenomenal characteristic of the flower is phenomenon, while the flower's essence is principle. Third, the flower is the object contemplated, and also that which contemplates, since in this sūtra internal practice can serve as external phenomena. Fourth, the flower as a phenomenal practice establishes the stages, as in the 'Purifying Practice' chapter. Fifth, the flower as a phenomenal cause coalesces into the fruition. Sixth, the lotus pedestal as support also enters the principal [dharmas], as with the body of realms and so forth. Seventh, the flower's essence is identical with the real, while its function responds to capacities. Eighth, it is entirely subsumed as a person, yet is eternally a dharma. Ninth, in reverse it accords with the five heats, and in compliance it accords with the ten pāramitās. Tenth, it responds to the multitude of capacities, yet can also evoke responses. Just as this applies to the phenomenon of a single flower, all other phenomena may be known by extension. Just as it applies to phenomenal dharmas, teaching, meaning, and all the rest are entirely the same. Contemplating this by extension, it can be seen that just as it possesses its own ten pairs, so too that single flower petal possesses the ten gates.' Explanation: If one follows the ancient master, according to this meaning a single phenomenal flower already possesses these ten meanings, and each of the preceding ten pairs also possesses ten, causing a single phenomenal flower to instantly possess ten sets of ten. This reasoning is also valid. Now the intent of this Commentary is merely that by instantly possessing the preceding ten, it already leaves nothing uncollected.