大方廣佛華嚴經隨疏演義鈔 81.61

81.61

疏「假十」下，總收前正義，亦是釋疑。疑云：既以絕言而為果海，何要十耶？故今釋云：假之為門則是說大，同果絕言即義大也。上即圓教之義。二「況積念」下，即始教義。三「又無念等故」，即頓教義。四「又法性同故」，即終教義。故結云「有四後三通餘宗」者，謂法相、無相大乘等宗也。上取同義。若取別義，第四法性同故，即理性融通之門，乃圓教義。故云後三通於餘宗，非全同餘宗，則顯二三亦是此宗同教一乘。若作法性融通釋者，然此九世時無別體，唯依緣起。緣起無性即真法性，理融通故。今時融通無礙自在，略有四重：一相泯俱盡、二相與兩存、三相隨互攝、四相是互即。初中，以本從末，唯事而無理；以末從本，唯理而無事。二中，全事之理非事，故一相無時；全理之事非理，故九世不亂。三中，由隨事之理故，令一時能容一切時；由隨理之事故，令一切時隨理入一時中。多一反上，互入可知。四中，由即理之事故，令一時即一切時；由即事之理故，令一切時即一時。唯理無物，可相即入。唯事相礙，不可即入。要以事理相從無礙，方有即入思之可見。

Regarding the commentary's statement, "Provisionally positing ten" downward, it universally gathers the previous correct meaning, and is also to resolve a doubt. The doubt says: "Since it takes the ineffable as the ocean of fruit, why is ten needed?" Therefore now it explains: Provisionally positing it as a gate is greatness of teaching; being identical with the fruit and ineffable is greatness of meaning. The above is the meaning of the perfect teaching. Second, from "How much more so the accumulation of thought-moments" downward, is the meaning of the initial teaching. Third, "Furthermore, because of non-thought and so forth," is the meaning of the sudden teaching. Fourth, "Furthermore, because the dharmatā is identical," is the meaning of the final teaching. Therefore it concludes, "There are four, and the latter three are common to the other traditions," which refers to the traditions of the Dharma-characteristics and Non-characteristics Mahāyāna, etc. The above takes the common meaning. If taking the distinct meaning, the fourth—because the dharmatā is identical—is the gate of the interpenetration of the principle-nature, which is the meaning of the perfect teaching. Therefore it says that the latter three are common to the other traditions, not completely identical with the other traditions, which demonstrates that the second and third are also the common-teaching one vehicle of this tradition. If interpreted as the interpenetration of the dharmatā: these nine periods of time have no separate essence; they rely solely on dependent origination. Dependent origination's lack of intrinsic nature is the true dharmatā, because the principle interpenetrates. Now, time's interpenetration without obstruction and with sovereign ease has roughly four layers: 1. marks are obliterated and both are exhausted; 2. marks are contributed and both are preserved; 3. marks follow each other and mutually subsume; 4. marks are each other and mutually identify. In the first, taking the root along with the branch, there are only phenomena and no principle; taking the branch along with the root, there is only principle and no phenomena. In the second, the principle that is entirely phenomenal is not phenomenal, so the single mark is without time; the phenomenon that is entirely principle is not principle, so the nine periods of time are not in disarray. In the third, because of the principle that accords with phenomena, a single time can contain all times; because of the phenomena that accord with principle, all times follow the principle to enter into a single time. Many and one are the reverse of the above, and their mutual entering can be understood. In the fourth, because of phenomena being identical to principle, a single time is identical to all times; because of the principle being identical to phenomena, all times are identical to a single time. With only principle and no things, they can be mutually identical and enter. With only phenomena obstructing each other, they cannot be mutually identical and enter. It is necessary that phenomena and principle accompany each other without obstruction; only then is there mutual identity and entering. Reflecting on this, it can be seen.