大方廣佛華嚴經隨疏演義鈔 11.5

11.5

疏「全攝俱泯、存亡俱成」者，二句數料揀。全攝即初二句。此全攝彼，即此顯彼隱，為一句；彼全攝此，即彼顯此隱。為第二句。俱成者，第三句，謂此正攝彼時，不妨彼攝此故，則亦隱亦顯。泯者，即第四句，此攝彼為顯時，即是彼攝此故非顯，則顯泯也。彼攝此為隱時，即是此攝彼故非隱，則隱泯也。故是非隱非顯存者，四句皆成，是解境。亡者，五句並絕，即是行境。言俱成者，總結上六句也。疏「下云東方入正定」下，引證。東方入正受為顯，西方從定起為隱，以此但見入定，不見起故。古十玄亦云「於眼根中入正定即是顯，於色塵中三昧起即是隱。」例上可知。疏「如八日月」等者，四以喻明，即取明處為顯、暗處為隱，而必同時，故云俱成，不同十五日唯顯、月晦日唯隱。又暗處非無明、明處非無暗，但明顯處暗隱、暗顯處明隱，亦得云隱顯俱成。亦如夜摩偈云「十方一切處，皆謂佛在此，或見在人間，或見在天宮。」則見處為顯、不見處為隱，非佛不遍。〈十定品〉云「或見佛身其量七肘，或見佛身其量八肘，或見佛身其量九肘，乃至見佛身不可說不可說佛剎微塵數世界量。」則見七肘時七肘顯，餘量皆隱也。餘顯例然。故彼喻云「譬如月輪，閻浮提人見其形小，而亦不減。月中住者，見其形大而亦不增。」釋曰：見大則大顯小隱，見小則小顯大隱，而不增減，則是祕密俱成。餘一切法，類可知也。摩耶夫人云：「於此一處為菩薩母，三千世界為母亦然。然我此身，非一處住、非多處住。」亦隱顯義。此處為母，此顯彼隱等。非一處住，即是一隱，例有多顯。非多處住，即是多隱，例有一顯。亦是雙奪俱泯之句，非隱非顯祕密之義。然若約智，幻即業用門；約極位成，即德相門。

As for the commentary's "totally subsuming and mutually annihilating, co-persisting and co-vanishing both being established," this is the second [part], sorting out the number of propositions. "Totally subsuming" constitutes the first two propositions: this totally subsuming that means this is manifest and that is occult, which is the first proposition; that totally subsuming this means that is manifest and this is occult, which is the second proposition. "Both being established" is the third proposition: when this is precisely subsuming that, it does not impede that subsuming this, hence there is both occultation and manifestation. "Annihilating" is the fourth proposition: when this subsumes that and becomes manifest, this is precisely that subsuming this and thus not manifest, so manifestation is annihilated; when that subsumes this and becomes occult, this is precisely this subsuming that and thus not occult, so occultation is annihilated. Therefore it is neither occult nor manifest. "Co-persisting" means that the four propositions are all established, which is the cognitive realm of understanding. "Co-vanishing" means that the five propositions are all cut off, which is the realm of practice. The phrase "both being established" summarizes the six propositions above. As for the commentary's "Below it says entering correct concentration in the east...", this is citing proofs. Entering correct absorption in the east is manifest; arising from concentration in the west is occult, because one only sees entering concentration and does not see arising from it. The ancient Ten Mysteries also say: "Entering correct concentration in the eye-faculty is manifest; arising from samādhi in visual form is occult." By this analogy, the rest can be known. As for the commentary's "Like the moon on the eighth day...", the fourth [part] uses an analogy for clarification: taking the bright part as manifest and the dark part as occult, which must occur simultaneously, hence it is said to be "both established," unlike the fifteenth day which is exclusively manifest, or the final day of the lunar month which is exclusively occult. Furthermore, the dark part is not devoid of brightness, and the bright part is not devoid of darkness; it is merely that where brightness is manifest, darkness is occult, and where darkness is manifest, brightness is occult, so it can also be termed "occultation and manifestation both being established." It is also like the verse in the Yāma [Heaven]: "In all places of the ten directions, all claim the Buddha is right here; some see him in the human realm, some see him in the heavenly palaces." Thus, the place where he is seen is manifest, and the place where he is not seen is occult; it is not that the Buddha is not omnipresent. The "Chapter on the Ten Concentrations" says: "Some see the Buddha's body measured at seven cubits, some see the Buddha's body measured at eight cubits, some see the Buddha's body measured at nine cubits, up to seeing the Buddha's body measured as worlds of ineffable-ineffable Buddha-kṣetra dust motes." Thus, when seven cubits are seen, the seven cubits are manifest and the other measurements are all occult. Other manifestations follow this analogy. Hence that analogy says: "Just like the lunar disc: people of Jambudvīpa see its form as small, yet it does not diminish; those dwelling within the moon see its form as large, yet it does not increase." Explication: Seeing it large means the large is manifest and the small is occult; seeing it small means the small is manifest and the large is occult; yet there is neither increase nor decrease. This is secret simultaneous accomplishment. All other phenomena can be known analogously. Lady Māyā said: "In this one place I am the Bodhisattva's mother, and throughout the three-thousandfold world system I am likewise the mother. Yet this body of mine neither abides in a single place nor abides in multiple places." This also conveys the meaning of occultation and manifestation. Being the mother in this place means this is manifest and that is occult, and so forth. "Neither abides in a single place" is one occultation, by analogy with many manifestations; "nor abides in multiple places" is many occultations, by analogy with one manifestation. It is also the proposition of dual negation and mutual annihilation, the secret meaning of being neither occult nor manifest. However, if considered in terms of wisdom and illusion, it belongs to the portal of karmic functioning; if considered in terms of the accomplishment of the ultimate stage, it belongs to the portal of virtuous characteristics.