大方廣佛華嚴經隨疏演義鈔 28.54

28.54

疏「問：餘聖教說」下，問答料揀。初問答中有三：初正釋此文。二「因此」下，類顯義理，即五教意，二通始終、三即頓教、四五皆圓。三「若通論」下，該通諸剎。以上五義但語娑婆，今該橫竪一切諸剎。此五亦即〈成就品〉中十無礙義，欲對上五顯其無盡，故復重明。又前約五教，以法隨機，此五約理，直語融即：一相入義，即一多相容不同門。二相即義，即諸法相即自在門。三一具一切，即同時具足相應門。四即應即狹，是廣狹自在無礙門。五即因陀羅網境界門。又兼上五潛入微塵，即微細義。隨法迴轉，即主伴門義。隨心見異，即隱顯義。就佛而言，本非淨穢，託事表法，十門不同，即託事義。顯於時中，即十世義，十玄具矣。上之十義，直約處明，立名如是。若小乘中，盡三千界唯一釋迦。若三乘說，亦百億內有百億釋迦，餘十方剎自是別佛。今約一乘，皆是遮那海印頓現，餘十方佛剎亦猶如燈光互相重遍。然於一乘不可說體建立多名，故今此名一一融攝。名號品竟。

From the Commentary's 'Question: Other sacred teachings explain' downwards, there is an analysis through questions and answers. Within this first question and answer there are three parts: First, directly explaining this text. Second, from 'Because of this' downwards, analogically showing the doctrinal principle, which is the meaning of the five teachings: the second applies across the initial and final [teachings]; the third is the sudden teaching; the fourth and fifth are both the perfect [teaching]. Third, from 'If discussed broadly' downwards, it encompasses all kṣetras. While the above five meanings spoke only of the Sahā world, now they encompass horizontally and vertically all kṣetras. These five are also the meanings of the ten unimpeded states in the 'Chapter on Accomplishment'; wishing to demonstrate their exhaustlessness in relation to the above five, they are thus clarified once more. Furthermore, the previous [passage] was in terms of the five teachings, taking dharmas as according with capacities; these five are in terms of principle, directly speaking of fusion and identification: First is the meaning of mutual penetration, which is the gate of the mutual containment yet non-identity of the one and the many. Second is the meaning of mutual identity, which is the gate of the unhindered mutual identity of all dharmas. Third is the one containing all, which is the gate of simultaneous completeness and correspondence. Fourth is being extensive yet being narrow, which is the gate of the unhindered freedom of broadness and narrowness. Fifth is the gate of the realm of Indra's net. Moreover, combining with the above five, imperceptibly entering into minute dust motes is the meaning of the minute and subtle. Turning along with dharmas is the meaning of the host and companion gate. Seeing differences according to minds is the meaning of the gate of the hidden and manifest. In terms of the Buddha, originally there is neither purity nor defilement; using phenomena to express the Dharma, where the ten gates differ, is the meaning of relying on phenomena. Manifesting in time is the meaning of the ten time periods; thus the ten mysteries are complete. The above ten meanings are explained directly in terms of place, and the names are established in this way. If according to the Hīnayāna, throughout the three thousandfold world there is only one Śākya. If according to the triyāna, within the hundred million [worlds] there are also a hundred million Śākyas, while the kṣetras of the other ten directions naturally have distinct buddhas. Now, in terms of the Ekayāna, they are all manifested suddenly by Vairocana's ocean-seal [samādhi], and the other buddha-kṣetras of the ten directions are also like lamp-lights mutually overlapping and pervading. Yet, upon the ineffable essence of the Ekayāna, many names are established; thus, these present names are each fused and integrated. The Chapter on the Names [of the Tathāgata] ends.