大方廣佛華嚴經隨疏演義鈔 11.68

11.68

疏「由異體相容」者，即別取前第四異體相入門中一半之義。然入通能入所入，多就能說。容亦有能容所容，亦就能說。然所入即是能容，所容即是能入。今微細門，但取容義，不取入義，故云一半。疏「異體相即具隱顯門」等者，釋此隱顯，疏有三重。此即初也。若爾，相即應同隱顯耶？答：上來九門，但有即入同異四義，用斯四義以成十玄故。一義中容有多義，此中由此即彼，故此隱彼顯。由彼即此，故彼隱而此顯。由相即故成隱顯義。成門已竟，義則不同。謂相即要此彼合一，隱顯則彼此皆存。如東方入定，定身在東；西方定起，起身在西，故二不泯。況具下二義，尤異相即也。疏「又就用」下，第二番釋隱顯也。謂正論入門，即義如虛空故。謂若更存即，則入義不成。謂即則泯一、入則存二，義不壞故。正即無入，例上可知。

On the Commentary's "Due to different essences mutually accommodating": this specifically takes half of the meaning from the preceding fourth gate of mutual entrance of different essences. Entrance applies to both that which can enter and that which is entered, yet it is mostly spoken of in terms of that which can enter. Accommodation also has that which can accommodate and that which is accommodated, and is also spoken of in terms of that which can accommodate. However, that which is entered is precisely that which can accommodate, and that which is accommodated is precisely that which can enter. Now, the minute and subtle gate only takes the meaning of accommodating, not the meaning of entering; hence it says "half." On the Commentary's "Different essences being mutually identical possesses the gate of the hidden and the manifest," etc.: in explaining this hidden and manifest, the Commentary has three levels. This is the first. If so, should mutual identity be the same as the hidden and the manifest? Answer: In the nine gates above, there are only the four meanings of identity, entrance, sameness, and difference; by using these four meanings, the ten profundities are accomplished. Within one meaning many meanings can be contained. Here, due to this being identical with that, this is hidden and that is manifest. Due to that being identical with this, that is hidden and this is manifest. Due to mutual identity, the meaning of the hidden and the manifest is accomplished. Once the gate is accomplished, its meaning is different: mutual identity requires this and that to unite as one, while the hidden and the manifest preserve both this and that. It is like entering samādhi in the east, where the samādhi-body is in the east, and rising from samādhi in the west, where the rising body is in the west, so the two are not eliminated. How much more so when endowed with the following two meanings, which differ even more from mutual identity! On the Commentary's passage starting from "Furthermore, in terms of function": this is the second explanation of the hidden and the manifest. Right when discussing the gate of entrance, the meaning of identity is like empty space. If one were to further preserve identity, then the meaning of entrance would not be accomplished. Identity eliminates the one, while entrance preserves the two; thus the meanings are not destroyed. Right at identity there is no entrance, which can be known by analogy with the above.