大方廣佛華嚴經隨疏演義鈔 11.19

11.19

疏「舉華既爾」下，第三結例成益。於中二：先舉一例餘、後結勸修益。前中，文有四節：初以華例事、二以事例餘所依、三以所依例能依門、四結成重重以至無盡。今初，又二：先正明。以華事例於餘事，故云舉華既爾，一塵等事亦然。後「如此事華既帶同時」下，類結成門。謂上廣說十門唯約事說，謂華事上說一切事同時具足，事廣狹無礙、事一多相容、事一多相即乃至主伴，故云「此事華既帶同時具足等十義」。後「而此事等具餘教等十門」者，謂事上有教義同時具足，教義廣狹、教義一多、教義相即，乃至教義主伴，復為二十也。一境智同時具足，廣狹相容乃至主伴，復為三十也。三行位同時具足，廣狹乃至主伴，復為四十。四因果同時具足相應等，復為五十。五依正、六體用、七人法、八逆順、九感應，各有同時等，添為百門。故云「而此事等具餘教等十門則為百門」。

Regarding the commentary's phrase, 'Adducing the flower being already thus...' and so forth: the third part concludes with analogies to establish the benefit. In it are two parts: first, adducing one to analogize the rest; last, concluding by encouraging cultivation and its benefit. In the former, the text has four segments: first, using the flower to analogize phenomena; second, using phenomena to analogize other supports; third, using supports to analogize the gates that rely [on them]; fourth, concluding with multilayeredness extending to inexhaustibility. Now, for the first part, there are again two sections: first, directly explaining. Using the phenomenon of the flower to analogize other phenomena, hence it says that adducing the flower being already thus, phenomena like a single dust mote are also like this. Next, regarding 'As this phenomenal flower already bears simultaneously...' and so forth: this classifies and concludes them into gates. That is, the extensive explanation above of the ten gates is spoken solely in terms of phenomena, meaning that upon the phenomenon of the flower it explains all phenomena simultaneously complete, phenomena vast and narrow unhindered, phenomena one and many mutually containing, phenomena one and many mutually identical, up to host and companion; hence it says, 'as this phenomenal flower already bears the ten meanings such as simultaneous completeness.' Next, regarding 'and these phenomena and the like are endowed with the other ten gates of teaching, etc.': this means that upon phenomena there is the simultaneous completeness of teaching and meaning, the vastness and narrowness of teaching and meaning, the oneness and manyness of teaching and meaning, the mutual identity of teaching and meaning, up to the host and companion of teaching and meaning, which again makes twenty. First, the simultaneous completeness of realm and cognition, vast and narrow mutual containment, up to host and companion, again makes thirty. Third, the simultaneous completeness of practice and stage, vast and narrow, up to host and companion, makes forty. Fourth, cause and fruit simultaneously complete and corresponding, etc., makes fifty. Fifth, environment and primary sentient being; sixth, essence and function; seventh, person and Dharma; eighth, adverse and favorable; ninth, resonance and response—each having simultaneous completeness and so on, adding up to one hundred gates. Hence it says, 'and these phenomena and the like being endowed with the other ten gates of teaching, etc., makes one hundred gates.'