大方廣佛華嚴經隨疏演義鈔 10.35

10.35

On the commentary's "The above ten items" and what follows: the third part is the general conclusion, which concludes and explains the ten gateways. Within this there are two parts: first, a general setting forth; next, from "viewing phenomenon from principle" onward, separately condensing the ten gateways to form eight characters.

Regarding "Viewing phenomenon from principle, there are formation and destruction, non-differentiation (jí) and separation (lí)":
First, having formation is the third gateway, "relying on principle to form phenomena."
Second, having destruction is the fifth gateway, "nullifying phenomena through principle." Since it nullifies those phenomena, phenomena are destroyed.
Third, having non-differentiation is the seventh gateway, "true principle is identical to phenomena."
Fourth, having separation is the ninth gateway, "true principle is not phenomena."

Regarding the commentary's "Viewing principle from phenomenon, there are manifestation and concealment, oneness and difference": there are also four gateways:
First, having manifestation is the fourth gateway, "phenomena can manifest principle."
Second, having concealment is the sixth gateway, "phenomena can conceal principle."
Third, having oneness is the eighth gateway, "phenomenal dharmas are identical to principle."
Fourth, having difference is the tenth gateway, "phenomenal dharmas are not principle."

What was said above regarding formation, destruction, and so forth is spoken in terms of functional efficacy. For instance, having formation means principle forms phenomena, not that principle forms itself. Thus in each single gateway there is the non-obstruction of principle and phenomena, hence it says "viewing phenomenon from principle, viewing principle from phenomenon." The rest may be inferred accordingly.

These interpenetrate as described above; hence there are four pairs of eight meanings. As for the first two gateways of mutual omnipresence, which are not integrated here, this is because the meaning of mutual omnipresence is identical on both sides, not like one forming and one destroying, and so forth; hence they are not displayed here. Moreover, mutual omnipresence is precisely the basis of the latter eight gateways, meaning that only due to mutual omnipresence can there be formation, destruction, and the like. If one wishes to subsume them, they are included in the two meanings of the mutual identity of principle and phenomena. As for the latter two gateways of non-identity, only without destroying the agent and object is there mutual omnipresence; because there is mutual omnipresence, non-identity can then be discussed.

Regarding the commentary's "Contrary and concordant, being sovereign" and so forth: among the four meanings each in viewing principle and phenomena against each other, in each case two meanings are contrary and two meanings are concordant. Namely, relying on principle to form phenomena, and true principle being identical to phenomena, are concordant. Nullifying phenomena through principle, and true principle not being phenomena, are contrary. Phenomena being able to manifest principle, and phenomenal dharmas being identical to principle, are concordant. Phenomena being able to conceal principle, and phenomenal dharmas not being principle, are contrary. Wishing to form, it instantly forms; wishing to destroy, it instantly destroys; hence it is called "sovereign." Formation does not obstruct destruction, destruction does not obstruct formation, manifestation does not obstruct concealment, and concealment does not obstruct manifestation; hence it is called "unobstructed." Precisely at the time of formation, it is destruction, etc.; thus they obtain simultaneously. The four pairs are all without before and after; hence it is called "arising abruptly."

Furthermore, regarding the above four pairs, why is it that viewing phenomenon from principle only speaks of formation and the like, and does not speak of manifestation and the like? And viewing principle from phenomenon only speaks of manifestation and the like, and does not speak of formation and the like? There is a profound reason for this. Why? Phenomena are born from principle; one may grant that they are called "formed." Principle is not newly existent; one can only speak of it as "manifested." When phenomena are formed, they must perish; hence one may say "destroyed." True principle is permanently abiding; hence one only says "concealed." As for "identity" (jí) and "oneness" (yī), "separation" (lí) and "difference" (yì), their general purports are identical, but in detailed explanation they are also distinct. Principle is formless; it can only be identical to phenomena. Yet phenomena have myriad distinctions; hence it can be said to be darkly united into one with principle. Principle transcends all marks; hence it is said to be "separated from phenomena." Phenomena have diversity; hence they are said to be "different from principle." The above differences exist when discriminating the meanings.

If one subsumes them comprehensively, they should form five pairs of the meaning of non-obstruction: first, the pair of mutual omnipresence; second, the pair of mutual formation; third, the pair of mutual negation; fourth, the pair of mutual identity; fifth, the pair of non-identity. Among the five, the first four clarify that principle and phenomena are not separated; the latter one clarifies that principle and phenomena are not identical. Furthermore, within the five pairs, there are three meanings in total: the two meanings of formation and manifestation constitute one pair, which is the meaning of principle and phenomena mutually producing each other. The two pairs of nullification/concealment and non-identity are the meaning of principle and phenomena mutually conflicting. The two pairs of mutual omnipresence and mutual identity are the meaning of principle and phenomena not obstructing each other. Furthermore, due to the second, mutual production, there is the fourth, mutual identity; due to mutual identity, there is mutual omnipresence. Due to the third, mutual negation, there is the fifth, non-identity. Moreover, if there were no non-identity, there would be nothing that could mutually pervade; hence it is said that true emptiness and marvelous existence each have four meanings.

Viewing phenomenon from principle constitutes the four meanings of true emptiness:
First, the meaning of relinquishing oneself to form the other, which is the gateway of relying on principle to form phenomena.
Second, the meaning of obliterating the other to manifest oneself, which is the gateway of true principle nullifying phenomena.
Third, the meaning of self and other both persisting, which is the gateway of true principle not being phenomena.
Fourth, the meaning of self and other both being obliterated, which is the gateway of true principle being identical to phenomena. Because of their identity, they mutually obliterate each other.
Moreover, the first and third are the gateway of principle pervading phenomena: because it preserves itself, its entire essence forms the other, thus pervading the other.

Next, viewing principle from phenomenon constitutes the four meanings of marvelous existence:
First, the meaning of manifesting the other while exhausting oneself, which is the gateway of phenomena being able to manifest principle.
Second, the meaning of manifesting oneself while concealing the other, which is the gateway of phenomena being able to conceal principle.
Third, the meaning of self and other both persisting, which is the gateway of phenomenal dharmas not being principle.
Fourth, the meaning of self and other both being obliterated, which is the gateway of phenomenal dharmas being identical to principle.
Moreover, the first and third are the gateway of phenomena pervading principle: because it preserves itself, it can manifest the other, thus pervading the other.
Therefore, it is said that in terms of phenomena, preservation and extinction are unobstructed, and true emptiness's concealment and manifestation are sovereign.

Regarding the fourth, the contemplation of omnipresent inclusion and containment, within it there are two parts: first, positing the section headings; second, explaining each separately according to the headings. Now for the first.
This title of the contemplation is the title in the *Contemplation of the Dharmadhātu*, corresponding to the non-obstruction among phenomena. Because principle has the two meanings of universal omnipresence and vast containment, when fused with all phenomena, they can all be omnipresently inclusive and containing. The numerous gates of meaning all exist due to these two meanings. However, the *Contemplation of the Dharmadhātu* establishes ten names of contemplation, which differ from the ten profundities. Therefore, the commentary now says, "Provisional reliance is placed on the ancient virtuous one to reveal the ten profound gateways," which means relying on the preceptor Cang (Fazang). Zhixiang (Zhiyan) already had them, but with slight differences.

From "Within this, the text has two parts" onward, the chapters are opened.
From the commentary's "Now for the first, 1. Simultaneous" onward, the second part explains each separately according to the chapters. Explaining its two chapters constitutes two distinct divisions.
Now in explaining the first chapter, the commentary text has three parts: first, listing the names to show them generally; second, pointing to phenomena to clarify them separately; third, concluding with parallel cases to establish the benefit.

Now for the first: the ten names follow Xianshou entirely; this is why it was said above, "Provisional reliance is placed on the ancient virtuous one." In the listing of names, the second, the gateway of the sovereignty of breadth and narrowness, is identical to the meaning of vast containment and universal omnipresence in the *Contemplation of the Dharmadhātu*, though the name is slightly different. This gateway was newly established by Xianshou to replace Zhixiang's gateway of the pure and mixed possessing virtues among all storehouses in the ten profundities. The intention is: one practice being pure and myriad practices being mixed, and so forth, is the meaning of non-obstruction among phenomena. If one principle is pure and myriad practices are mixed, that is the non-obstruction of principle and phenomena; fearing that it would be confused with the non-obstruction of principle and phenomena, he changed it. The gateway of host and companion was not present in Zhixiang, which instead had the gateway of skillful fulfillment through mind-only revolution. Here, being the basis of the profound gateways, it is not established, and the order of listing names is also different from his.

His list states:
1. The gateway of simultaneous complete correspondence;
2. The gateway of the realm of Indra's net;
3. The gateway of secret concealment and manifestation both being accomplished;
4. The gateway of fine and subtle mutual containment and establishment;
5. The gateway of different accomplishment of dharmas separated across the ten times;
6. The gateway of the pure and mixed possessing virtues among all storehouses;
7. The gateway of the mutual containment yet difference of the one and the many;
8. The gateway of the sovereign mutual identity of all dharmas;
9. The gateway of skillful fulfillment through mind-only revolution;
10. The gateway of relying on phenomena to manifest dharmas and generate understanding.

Now, these ten gateways do not follow Zhixiang because what Xianshou established has an orderly sequence:
1. The gateway of simultaneous complete correspondence: because it is general, it crowns the beginning of the nine gateways.
2. The gateway of breadth and narrowness: discerning this first among the particulars is because it is the cause of the particular gateways. From the mutual omnipresence of principle and phenomena in the non-obstruction of principle and phenomena above, the subsequent gateways are generated. Considering that phenomena, like principle, are omnipresent, they are broad; not destroying the marks of phenomena, they are narrow; hence it is the beginning of non-obstruction among phenomena.
3. Because breadth and narrowness are unobstructed, what is pervaded is multiple; viewing the many from the one, there is the mutual containment of one and many. In mutual containment, both essences persist, only their power and function penetrate each other.
4. Because this contains that, that is instantly this; because this pervades that, this is instantly that, and so on; therefore there is the gateway of mutual identity.
5. Because of mutually gathering each other, there is mutual concealment and manifestation. That is, when gathering the other, because the other can be seen, there is the gateway of mutual entry. Furthermore, when gathering the other, because the other has no essence, there is the gateway of mutual identity. When gathering the other, although the other persists it cannot be seen; hence there is the gateway of concealment and manifestation. Because they are distinct gateways, these three gateways all exist due to mutual gathering. Mutual entry is like two mirrors mutually reflecting; mutual identity is like waves and water mutually subsuming; concealment and manifestation are like crescent moons mutually illuminating.
6. Because of this gathering of the other, all are gathered equally, and the other's gathering is also like this; hence there is the gateway of fine and subtle mutual containment and establishment.
7. Because mutual gathering is layer upon layer, there is the inexhaustibility of Indra's net.
8. Since it is like Indra's net, any single one is all inexhaustible [dharmas]; hence there is the gateway of relying on phenomena to manifest dharmas and generate understanding.
9. Because the above eight are all what is relied upon (the objective dharmas), and the dharmas relied upon are already fused, next one discerns that which relies upon them (the subjective mind); time, as that which relies, is also like this.
10. Because every single dharma is like this, whatever one is brought up becomes the host; with conditioned arising entailing one another, there are host and companion. This is explained extensively below.

However, the *Kanding ji* divides the ten profundities into virtue-marks and karmic functions each having ten.
The ten of virtue-marks are:
1. The virtue of simultaneous complete correspondence;
2. The virtue of mutual identity;
3. The virtue of mutual presence;
4. The virtue of concealment and manifestation;
5. The virtue of host and companion;
6. The virtue of identical essence forming identity;
7. The virtue of complete inexhaustibility;
8. The virtue of the pure and mixed;
9. The virtue of the fine and subtle;
10. The virtue of Indra's net.

The ten of karmic functions are:
1. The function of simultaneous complete correspondence;
2. The function of mutual identity;
3. The function of mutual presence;
4. The function of mutual entry;
5. The function of mutual operation;
6. The function of the pure and mixed;
7. The function of concealment and manifestation;
8. The function of host and companion;
9. The function of the fine and subtle;
10. The function of Indra's net.

Within the gateway of virtue-marks, the fourth and fifth gateways of the karmic function gateway are absent; within the karmic function gateway, the sixth and seventh gateways of the virtue-mark gateway are absent. That master's intention was: karmic function is established in response to capacities; hence there are mutual entry and mutual operation, because originally they did not enter, but now they are seen to enter. Originally sentient beings are not buddhas, but now sentient beings and buddhas mutually operate as each other; hence it is karmic function. Virtue-marks are not like this; hence there are no mutual operation and mutual entry. Virtue-marks are inherently complete; hence there are the virtue of identical essence being identical to all dharmas, and the virtue of complete inexhaustibility. Karmic function is not like this; hence it lacks these two. These four mutually exclude each other, and so each has ten. Enumerating through the gateways completely, they then become twenty.

Now it is clarified that although virtue-marks and karmic function differ, this does not prevent the same single set of ten profundities from encompassing everything without exception. This is because virtue-marks also have mutual entry and mutual operation. Therefore, his "mutual presence" is precisely mutual entry. His "mutual operation" is precisely mutual identity. The names differ, but the meaning is the same. Now seeing entering and exiting is the gateway of karmic function. Constantly interpenetrating like mirrors mutually reflecting is the gateway of virtue-marks. Taking sentient beings as buddhas, sentient beings are buddhas; taking buddhas to make sentient beings, buddhas are sentient beings; therefore one knows that mutual operation is precisely mutual identity. If spoken of in terms of operating in response to capacities, it is called the gateway of karmic function. Being inherently mutually identical is called the gateway of virtue-marks. Differentiating according to this, there is not a lack of slight difference; yet uniting their essence and phenomena, there is no further distinction. Thus we know that although the two names of mutual identity and mutual operation differ, there are not two separate gateways; entry and presence have slight differences, yet from beginning to end they are consistent.

Furthermore, if virtue-marks could not enter or operate, tathatā would lack this virtue, and should not possess the virtue of universally gathering all dharmas. Moreover, regarding the virtue of pervading all dharmas, it should also lack the virtue of being able to establish, and the virtue of being able to sustain the world and accomplish all buddhas and bodhisattvas; therefore constantly operating and entering does not contradict principle. As a verse says:
"All buddhas are like clear, bright mirrors,
My body is just like a maṇi jewel;
All buddhas constantly come and enter my body,
My body completely enters the bodies of all buddhas."
This is precisely constant entry. Furthermore, tathatā accords with conditions to form all dharmas; how could it lack operation? If one follows emotional views to operate and enter, then there is only the meaning of karmic function.

His "virtue of identical essence forming identity" is precisely the gateway here of relying on phenomena to manifest dharmas and generate understanding, differing only in name. Hence his own commentary states, "Each single one is all dharmas." Thus it is identical in meaning to the explanation of relying on phenomena below. His "virtue of complete inexhaustibility" is the gateway of Indra's net, and is also subsumed by the gateway of the fine and subtle. Both are integrated as explained below. Furthermore, he does not preserve breadth and narrowness, but preserves the pure and mixed; this is also integrated below. Moreover, he lacks the gateway of the different accomplishment of dharmas separated across the ten times. This is because he takes time as the relied-upon essential phenomenon. Therefore, his essential phenomena also have ten kinds: namely, form, mind, time, place, body, direction, teaching, meaning, practice, and stage; thus it gathers dharmas without remainder. This also has its rationale. Here it is clarified that because time has no separate essence, it is not that which is relied upon, but is only established based on dharmas; hence it enters the profound gateways, as is also integrated below.