大方廣佛華嚴經隨疏演義鈔 12.4

12.4

疏「斯即總意，別亦具十玄門」者，第二別明也。於中二：先結前生後、後「一既真理與一切法」下，正顯別相十門之義。「皆依真如別德而立」下，第八迴向，明真如具百門之德。今略舉十四種德，成十玄門。一譬如真如與一切法而共相應不相捨離德，成第一同時具足相應門。二譬如真如性常平等故廣，及譬如真如普攝諸法故狹二德，成廣狹門。三無所不在德，成相入門。四譬如真如不離諸法，及與一切法同其體性二德，成相即門。五譬如真如無有分限，及恒守本性二德，成隱顯門。六譬如真如普攝諸法德，成微細門。七畢竟無盡德，成帝網門。八譬如真如與一切法同其體性德，成託事門。九遍在晝夜，及遍在年劫二德，成十世門。十性常隨順，及與一切法恒共相應二德，成主伴門。疏中密用經意，以經文對疏一無差失。設有不具經文，意亦有之。文中先別明十門，後一理融通。「十門具矣」者，結也。文並可知。五如幻夢中二：先幻、後夢。前中，先喻、後合。前中，先正釋、後「經云」下引證。此晉經〈賢首品〉等取下句云「幻力自在悅世間」。今經云「譬如幻師知幻法，能現種種無量事，須臾示作日月歲，城邑豐饒大安樂」等。〈普賢行品〉云「譬如工幻師，示現種種事，其來無所從，去亦無所至。幻性非有量，亦復非無量，於彼大眾中，示現量無量」等。四十二云「佛子！譬如幻師持呪得成，能現種種差別形相。」呪與幻別而能作幻，呪唯是聲，而能幻作眼識所知種種諸色等。〈十忍品〉云「譬如幻，非象非馬、非車非步、非男非女、非童男非童女，乃至云非一非異、非廣非狹、非多非少、非量非無量、非麁非細、非是一切種種眾物。種種非幻，幻非種種。然由幻故，示現種種差別之事。」如是等文，其處非一。疏「一切諸法業幻所作故一異無礙」者，合也。〈華藏品〉云「如幻師呪術，能現種種事。眾生業力故，國土不思議。」明知業即喻幻師。又如《中論》偈云「譬如幻化人，復作幻化人。如初幻化人，是則名為業。幻化人所作，是名為業果」等。又〈十忍品〉云「佛子！此菩薩摩訶薩，知一切法皆悉如幻，從因緣起，於一法中解多法、於多法中解一法」等。偈中云「眾生及國土，種種業所造，入於如幻際，於彼無依著。」又偈云「諸業從心生，故說心如幻。若離此分別，普滅諸有趣。」斯則顯業自如幻矣。又云「度脫諸眾生，令知法如幻。眾生不異幻，了幻無眾生」等。其文非一。疏「言如夢」等者，疏文分二：先喻；後引論證，便當於合。初中言「所見廣大未離枕上」者，六十經，夢遊天宮喻云「譬如有人於大會中昏睡安寢，忽然夢見須彌山頂帝釋所住善見大城。」乃至云「其人自見著天衣服，普於其處住止周旋。其大會中一切諸人雖同一處，不知不見。何以故？夢中所見，非彼大眾所能見故。」釋曰：天宮廣大，豈離枕上？餘類此知。昔人云：「枕上片時春夢中，行盡江南數千里」等，亦時非離須臾也。〈普賢行品〉云「了達諸世間，假名無有實。眾生及世間，如夢如光影，於諸世間法，不生分別見。若離分別者，亦不見分別。無量無數劫，解之即一念，知念亦無念，如是見世間。無量諸國土，一念悉超越，經於無量劫，不離於本處」等。如是自在，皆由如夢。故〈十忍品〉「譬如夢中見，種種諸異相。世間亦如是，與夢無差別。」又云「譬如夢中見，長短等諸色。」如是等文其處非一，皆以如夢長短即無長短，故不礙長短也。

Regarding the commentary's "This is the overall purport, yet specifically it also possesses the ten profound gateways": this is the second part, explaining specifically. Within this are two parts: first concluding what precedes and introducing what follows, and later, from "First, since the true principle and all phenomena..." downward, directly revealing the meanings of the specific characteristics of the ten gateways. From "all are established relying on the specific virtues of tathatā" downward: in the eighth pariṇāmanā, it explains that tathatā is endowed with virtues of a hundred gateways. Here it briefly raises fourteen kinds of virtues to establish the ten profound gateways. (1) The virtue of "for instance, tathatā and all phenomena are mutually congruent and do not abandon one another" establishes the first gateway of simultaneous complete congruence. (2) The two virtues of "for instance, because the nature of tathatā is constantly impartial, it is broad" and "for instance, because tathatā universally subsumes all phenomena, it is narrow" establish the gateway of broad and narrow. (3) The virtue of "being nowhere absent" establishes the gateway of mutual entering. (4) The two virtues of "for instance, tathatā is not separated from all phenomena" and "shares its essential nature with all phenomena" establish the gateway of mutual identity. (5) The two virtues of "for instance, tathatā has no divisions or limits" and "constantly preserves its original nature" establish the gateway of concealment and manifestation. (6) The virtue of "for instance, tathatā universally subsumes all phenomena" establishes the subtle gateway. (7) The virtue of "ultimately inexhaustible" establishes the Indra's net gateway. (8) The virtue of "for instance, tathatā shares its essential nature with all phenomena" establishes the gateway of relying on phenomena. (9) The two virtues of "pervading daytime and nighttime" and "pervading years and kalpas" establish the gateway of the ten periods. (10) The two virtues of "the nature constantly according" and "constantly being in mutual congruence with all phenomena" establish the gateway of host and companion. The commentary implicitly uses the intention of the sūtra; comparing the sūtra text with the commentary, there is not the slightest discrepancy. Even where it does not cite the complete sūtra text, the meaning is still present. In the text it first specifically explains the ten gateways, and later, that the one principle interfuses and penetrates. "The ten gateways are complete" is the conclusion. The text can all be understood. In the fifth [section], regarding "like an illusion or dream," there are two parts: first illusion, and later dream. In the former, first the simile, and later the application. In the former, first the correct explanation, and later, from "The sūtra says..." downward, citing proof-texts. This Jin sūtra's "Chapter on the Chief of the Wise" and others cite the lower line: "The power of illusion is sovereign and gladdens the world." The present sūtra states: "For example, a magician knows magical techniques / And can manifest all kinds of immeasurable things, / In an instant displaying days, months, and years, / Prosperous cities, and great peaceful bliss," and so forth. The "Chapter on the Conduct of Samantabhadra" says: "For example, a skilled magician / Manifests all kinds of things; / Their coming is from nowhere, / And their going reaches nowhere. / The nature of illusion is not measurable, / Nor is it immeasurable; / In that great assembly / He manifests the measurable and the immeasurable," and so forth. Fascicle forty-two says: "O sons of the Buddha! For example, a magician accomplishes it by holding dhāraṇī-spells, being able to manifest all kinds of distinct physical forms." The spell is distinct from the illusion yet capable of producing the illusion; the spell is merely sound, yet it can magically produce various visual forms cognized by visual consciousness, and so forth. The "Chapter on the Ten Ksāntis" says: "For example, an illusion is neither an elephant nor a horse, neither a chariot nor a foot-soldier, neither a man nor a woman, neither a boy nor a girl," down to saying, "neither one nor different, neither broad nor narrow, neither many nor few, neither measurable nor immeasurable, neither coarse nor subtle, and is not any of the various diverse things. The diverse is not the illusion; the illusion is not the diverse. Yet due to the illusion, all kinds of distinct things are manifested." Passages such as these are found in more than one place. The commentary's "Because all phenomena are produced by the illusion of karma, oneness and difference are unobstructed" is the application. The "Chapter on the Huazang World" says: "Just as a magician's incantation arts / Can manifest all kinds of things, / Due to the karmic power of sentient beings, / Lands are inconceivable." This clearly shows that karma is compared to the magician. Also, as a verse in the Madhyamakaśāstra states: "For example, a magically created person / Again creates a magically created person. / As for the initial magically created person, / This is called karma; / That which the magically created person creates / Is called the fruition of karma," and so forth. Also, the "Chapter on the Ten Ksāntis" says: "O sons of the Buddha! This bodhisattva-mahāsattva knows that all phenomena are entirely like illusions, arising from causes and conditions; within a single phenomenon he understands multiple phenomena, and within multiple phenomena he understands a single phenomenon," and so forth. In a verse it says: "Sentient beings and lands / Are created by various karmas; / Entering into the realm of illusion, / Therein there is nothing to cling to." Another verse says: "All karmas are produced from the mind, / Therefore the mind is said to be like an illusion. / If free from this discrimination, / All destinies of existence are universally extinguished." This then reveals that karma itself is like an illusion. It also says: "Delivering all sentient beings, / Causing them to know that phenomena are like illusions. / Sentient beings are not different from illusions; / Realizing the illusion, there are no sentient beings," and so forth. Its passages are not one. Regarding the commentary's "The words 'like a dream'" and following: the commentary text is divided into two: first the simile, and later citing a treatise for proof, which serves as the application. In the first part, the words "what is seen is vast, yet has not left the pillow": in the sixty-fascicle sūtra, the simile of wandering in a dream to the heavenly palace states: "For example, suppose someone in a great assembly falls into a deep sleep and rests peacefully, suddenly dreaming of seeing the great city Sudarśana atop Mount Sumeru where Śakra dwells," down to saying, "that person sees himself wearing heavenly robes, dwelling, stopping, and roaming everywhere in that place. Although all the people in that great assembly are in the same place, they do not know and do not see. Why is this? Because what is seen in the dream is not something that great assembly can see." Explanation: The heavenly palace is vast; how could it have left the pillow? The rest can be understood by analogy with this. An ancient said: "For a brief moment upon the pillow in a spring dream, / One traverses several thousand li of Jiangnan," and so forth; this also means time does not depart from an instant. The "Chapter on the Conduct of Samantabhadra" says: "Fully comprehending all worlds / As nominal designations devoid of reality; / Sentient beings and the worlds / Are like dreams and like shadows and reflections; / Toward all worldly phenomena / One does not give rise to discriminative views. / If one is free from discrimination, / One also does not see discrimination. / Immeasurable, incalculable kalpas, / When understood, are just a single thought-moment; / Knowing that the thought-moment is also without thought, / Thus does one see the world. / Immeasurable lands / In a single thought-moment are all transcended; / Passing through immeasurable kalpas, / One does not depart from one's original place," and so forth. Such sovereignty is entirely due to being like a dream. Therefore the "Chapter on the Ten Ksāntis" says: "For example, what is seen in a dream / Are all kinds of different characteristics; / The world is also like this, / Not different from a dream." It also says: "For example, what is seen in a dream, / Forms such as long and short." Passages such as these are found in more than one place; because like a dream long and short are immediately devoid of length and shortness, they do not obstruct long and short.