大方廣佛華嚴經隨疏演義鈔 25.13

25.13

疏「普賢出定他人益者」下，上釋文，此下問答顯理。先問，後「感應道交」下釋。釋有法、喻、合。合中云「冥顯雙資」者，謂宿善為冥資，以暗成故；現業為顯資，事昭著故。今當俱句。亦有冥而非顯，但有宿善故。復有顯而非冥，現身精勤，宿無善故。其非冥非顯，此非機感。設欲成機，乃是大悲通相所被耳。此上四句但約於機，對機說應亦有四句：一冥應，令所得功德不自覺知。二顯應，現形說法、光照現相等。三俱。四俱非。俱非不名為應。若取大聖無心即應，無應亦得名應。以機對應乃成九句，謂一冥機顯應、二顯機冥應、三冥機冥應、四顯機顯應，上單四句。二單複相對，復成四句：一冥機冥顯應、二顯機冥顯應、三冥顯機冥應、四冥顯機顯應。三以複對複而成一句，謂冥顯二機冥顯二應，今此乃成第九句也。謂宿善冥著，精心顯彰，是謂冥顯機也。入定冥資，起用顯益，即冥顯應也。今舉冥顯之機，成前得益所以，故云「冥顯雙資于何不可」。

Regarding the commentary's "Samantabhadra emerging from samādhi to benefit others" onward: the above explained the text; from here onward, questions and answers reveal the principle. First is a question, followed by the explanation from "The resonance between stimulus and response" onward. The explanation contains principle, metaphor, and application. In the application, "both hidden and manifest support each other" means that past goodness constitutes hidden support, because it is accomplished imperceptibly; present karma constitutes manifest support, because the events are clearly evident. Now this corresponds to the proposition of "both." There is also the hidden without the manifest, having only past goodness. There is also the manifest without the hidden, being diligent in this life while lacking past goodness. That which is neither hidden nor manifest is not a capable stimulus; if it is to become a stimulus, it is solely that which is enveloped by the universal aspect of great compassion. The above four propositions concern only the capacity (stimulus). In relation to capacity, speaking of the response also has four propositions: 1. Hidden response, causing the attained merits not to be consciously perceived. 2. Manifest response, manifesting forms to preach the Dharma, radiating light, displaying marks, and so forth. 3. Both. 4. Neither. "Neither" is not named a response. If one takes the Great Sage's mindlessness as itself the response, then having no response may also be termed a response. Correlating capacity with response thus produces nine propositions, namely: 1. Hidden capacity with manifest response; 2. Manifest capacity with hidden response; 3. Hidden capacity with hidden response; 4. Manifest capacity with manifest response—these are the four single propositions. Second, correlating single with compound produces another four propositions: 1. Hidden capacity with hidden-and-manifest response; 2. Manifest capacity with hidden-and-manifest response; 3. Hidden-and-manifest capacity with hidden response; 4. Hidden-and-manifest capacity with manifest response. Third, correlating compound with compound produces one proposition: hidden-and-manifest capacity with hidden-and-manifest response. The present case constitutes this ninth proposition. It means that past goodness is secretly prominent, while single-minded energy is clearly displayed; this is called hidden-and-manifest capacity. Entering samādhi provides hidden support, while activating function brings manifest benefit; this is hidden-and-manifest response. Now, adducing hidden-and-manifest capacity establishes the reason for previously obtaining benefit; hence it says: "When hidden and manifest mutually support each other, how could it not be possible?"