大方廣佛華嚴經隨疏演義鈔 4.16

4.16

疏「然主主」下，二通妨中，謂有問言：餘佛說處，與遮那佛為相見、不相見？設爾何失？二俱有過。謂若相見，即乖相遍；若不相見，即乖主伴。故為此通，謂見與不見二義俱成。二互相見，主伴義成；見與不見，遍義皆成，但各遍同遍以為異耳。文具四句。言「主主不相見」者，遮那為主時，十方餘佛但得為伴，不得為主；若餘佛為主，遮那亦即為伴，不得為主。故云主主不相見。二「伴伴不相見」者，如諸佛為遮那伴時，遮那更不得為伴，故云伴伴不相見，非謂彼諸伴佛自不相見。疏「主伴伴主則互相見」者，即第三第四句也。三主伴得相見，如遮那為主見餘伴佛，伴佛亦見遮那故。四伴主相見者，如遮那為伴，餘佛為主，則得相見。然三四二句，義則不異，但約一人互通主伴，故成四耳。言「無雜亂」者，結為門別故。言「亦無障礙」者，約常融攝故。

Regarding the commentary's phrase "However, master and master [do not see each other]" and below, the second part resolves objections. That is, a question is raised: In the places where other Buddhas teach, do they and Vairocana Buddha see one another, or do they not see one another? If so, what fault would there be? Both options incur errors. Namely, if they see one another, this would contradict their mutual omnipresence; if they do not see one another, this would contradict their relationship as master and retinue. Therefore, this resolution is provided, explaining that the two meanings of seeing and not seeing are both established. When both mutually see one another, the meaning of master and retinue is established; whether seeing or not seeing, the meaning of omnipresence is established in both cases, differing only in being individual omnipresence or concurrent omnipresence. The text contains four propositions. Concerning "master and master do not see each other": when Vairocana acts as the master, the other Buddhas of the ten directions can only serve as the retinue and cannot be the master; if another Buddha acts as the master, Vairocana likewise serves as the retinue and cannot be the master. Thus it is said that master and master do not see each other. Second, concerning "retinue and retinue do not see each other": when the various Buddhas serve as Vairocana's retinue, Vairocana can no longer serve as retinue; hence it is said that retinue and retinue do not see each other, not that those retinue Buddhas do not see one another among themselves. The commentary's "master and retinue, or retinue and master, mutually see each other" refers to the third and fourth propositions. Third, master and retinue can see each other, as when Vairocana is the master and sees the other retinue Buddhas, and the retinue Buddhas also see Vairocana. Fourth, retinue and master see each other, as when Vairocana is the retinue and another Buddha is the master, they can see each other. However, the third and fourth propositions do not differ in meaning; they are formed into four only by mutually applying master and retinue to one person. "Without confusion" concludes with the distinction among approaches. "Nor is there any obstruction" is stated in terms of their constant fusion and subsumption.