大方廣佛華嚴經隨疏演義鈔 11.4

11.4

In the fifth door, the door of the simultaneous establishment of the secret, the hidden, and the manifest, the text of the Commentary is divided into four: first, directly explaining; second, the number of propositions; third, citing proof-texts; fourth, illustration by metaphors. In the first, where it says “the flower can contain that” and so forth, it also follows upon what precedes, because above it spoke of subsuming the other to be identical with oneself. If one subsumes the other and the other is manifest, that is the door of mutual entrance. If one subsumes the other and the other is exhausted, that is the door of mutual identity. If one subsumes the other and the other is neither exhausted nor manifest, that is the door of the hidden and the manifest. This has already been reconciled in the previous enumeration of names. Therefore, the Zhixiang Ten Mysteries states: “Just like ten coins: when the one contains the ten, the one is called manifest, and the two, three, up to ten are called hidden. It is also like seeing this and not seeing that: that is called hidden, and this is called manifest. It is also like the person of a single individual: when the six familial relations are viewed relative to one another, although each is different, each is fully obtained, yet without confusion. Because of this, the essences of the hidden and the manifest have no before or after and do not obstruct one another; it is named the simultaneous establishment of the secret.” Where the Commentary says “the manifest and manifest are not simultaneous” and so forth, it is because if the manifest were simultaneous there would be no hidden, and if the hidden were simultaneous there would be no manifest; hence they cannot be co-present. Yet the hidden and the manifest are simultaneous; hence they can be simultaneously established. Because the hidden and the manifest are unobstructed, it is called secret.