大方廣佛華嚴經隨疏演義鈔 36.21

36.21

疏「此上十義同為一聚」下，二總結十對也。於中又二：先正結、後「又經且約根境」下例顯。若境境相對，即下於自他身自在中攝故。此不明根根相對等，但略無耳，例亦合有。若具說者，應云：於眼根中入正定，於耳根中從定起，示現耳性不思議，諸天世人莫能知。於耳根中入正定，從眼起定心不亂，說眼無生無有起，性空寂滅無所作等，成六根互用。疏「一塵入正受多根從定起」等者，亦略無耳。若具應云：於色塵中入正定，於六根中從定起，示現六根不思議，諸天世人莫能知。於六根中入正定，於色起定心不亂，說色無生無有起，性空寂滅無所作等。復應有一根入多塵起，故云等也。等字，等於兩重：一等多根入一塵起、二等一根入多塵起。若具應云：於眼根中入正定，於六塵中三昧起，分別六境不思議，諸天世人莫能知。於六境中入正定，眼根起定心不亂，說眼無生無有起，性空寂滅無所作。餘根對塵亦然，故云「並略故不說」。

Regarding the Commentary's statement from 'The above ten meanings together form one group' onward: this is the second part, concluding the ten pairs as a whole. Within this, there are also two parts: first, directly concluding; and second, from 'Furthermore, the sūtra for now addresses sense organs and sense objects' onward, illustrating by drawing parallels. If it were sense objects correlated with sense objects, that is subsumed below under sovereignty in one's own and others' bodies. Here, sense organs correlated with sense organs and so forth are not explained simply because they are omitted for brevity; by analogy, they should also be present. If fully stated, it should say: 'Entering right samādhi within the eye organ, / Arising from samādhi within the ear organ, / Manifesting the ear's nature as inconceivable, / Such that gods and worldly people cannot know it. / Entering right samādhi within the ear organ, / Arising from samādhi in the eye with a mind undistracted, / Saying that the eye is unproduced and has no arising, / Its nature is empty, quiescent, and without activity,' and so forth, constituting the mutual functioning of the six sense organs. Regarding the Commentary's statement, 'Entering right concentration in one dust, arising from samādhi in multiple sense organs,' and so forth: this is also merely omitted for brevity. If fully stated, it should say: 'Entering right samādhi within the visible form dust, / Arising from samādhi within the six sense organs, / Manifesting the six sense organs as inconceivable, / Such that gods and worldly people cannot know them. / Entering right samādhi within the six sense organs, / Arising from samādhi in visible form with a mind undistracted, / Saying that visible form is unproduced and has no arising, / Its nature is empty, quiescent, and without activity,' and so forth. There should also be entering in one sense organ and arising in multiple dusts; hence it says 'and so forth'. The word 'and so forth' encompasses two levels: first, multiple sense organs entering and arising in one dust; second, one sense organ entering and arising in multiple dusts. If fully stated, it should say: 'Entering right samādhi within the eye organ, / Samādhi arises within the six dusts; / Differentiating the six sense objects as inconceivable, / Such that gods and worldly people cannot know them. / Entering right samādhi within the six sense objects, / The eye organ arises from samādhi with a mind undistracted, / Saying that the eye is unproduced and has no arising, / Its nature is empty, quiescent, and without activity.' The remaining sense organs correlated with dusts are also like this; hence it says, 'They are all omitted and therefore not spoken of.'