大方廣佛華嚴經隨疏演義鈔 12.4

12.4

Regarding the commentary's "This is the overall purport, yet specifically it also possesses the ten profound gateways": this is the second part, explaining specifically. Within this are two parts: first concluding what precedes and introducing what follows, and later, from "First, since the true principle and all phenomena..." downward, directly revealing the meanings of the specific characteristics of the ten gateways. From "all are established relying on the specific virtues of tathatā" downward: in the eighth pariṇāmanā, it explains that tathatā is endowed with virtues of a hundred gateways. Here it briefly raises fourteen kinds of virtues to establish the ten profound gateways. (1) The virtue of "for instance, tathatā and all phenomena are mutually congruent and do not abandon one another" establishes the first gateway of simultaneous complete congruence. (2) The two virtues of "for instance, because the nature of tathatā is constantly impartial, it is broad" and "for instance, because tathatā universally subsumes all phenomena, it is narrow" establish the gateway of broad and narrow. (3) The virtue of "being nowhere absent" establishes the gateway of mutual entering. (4) The two virtues of "for instance, tathatā is not separated from all phenomena" and "shares its essential nature with all phenomena" establish the gateway of mutual identity. (5) The two virtues of "for instance, tathatā has no divisions or limits" and "constantly preserves its original nature" establish the gateway of concealment and manifestation. (6) The virtue of "for instance, tathatā universally subsumes all phenomena" establishes the subtle gateway. (7) The virtue of "ultimately inexhaustible" establishes the Indra's net gateway. (8) The virtue of "for instance, tathatā shares its essential nature with all phenomena" establishes the gateway of relying on phenomena. (9) The two virtues of "pervading daytime and nighttime" and "pervading years and kalpas" establish the gateway of the ten periods. (10) The two virtues of "the nature constantly according" and "constantly being in mutual congruence with all phenomena" establish the gateway of host and companion. The commentary implicitly uses the intention of the sūtra; comparing the sūtra text with the commentary, there is not the slightest discrepancy. Even where it does not cite the complete sūtra text, the meaning is still present. In the text it first specifically explains the ten gateways, and later, that the one principle interfuses and penetrates. "The ten gateways are complete" is the conclusion. The text can all be understood. In the fifth [section], regarding "like an illusion or dream," there are two parts: first illusion, and later dream. In the former, first the simile, and later the application. In the former, first the correct explanation, and later, from "The sūtra says..." downward, citing proof-texts. This Jin sūtra's "Chapter on the Chief of the Wise" and others cite the lower line: "The power of illusion is sovereign and gladdens the world." The present sūtra states: "For example, a magician knows magical techniques / And can manifest all kinds of immeasurable things, / In an instant displaying days, months, and years, / Prosperous cities, and great peaceful bliss," and so forth. The "Chapter on the Conduct of Samantabhadra" says: "For example, a skilled magician / Manifests all kinds of things; / Their coming is from nowhere, / And their going reaches nowhere. / The nature of illusion is not measurable, / Nor is it immeasurable; / In that great assembly / He manifests the measurable and the immeasurable," and so forth. Fascicle forty-two says: "O sons of the Buddha! For example, a magician accomplishes it by holding dhāraṇī-spells, being able to manifest all kinds of distinct physical forms." The spell is distinct from the illusion yet capable of producing the illusion; the spell is merely sound, yet it can magically produce various visual forms cognized by visual consciousness, and so forth. The "Chapter on the Ten Ksāntis" says: "For example, an illusion is neither an elephant nor a horse, neither a chariot nor a foot-soldier, neither a man nor a woman, neither a boy nor a girl," down to saying, "neither one nor different, neither broad nor narrow, neither many nor few, neither measurable nor immeasurable, neither coarse nor subtle, and is not any of the various diverse things. The diverse is not the illusion; the illusion is not the diverse. Yet due to the illusion, all kinds of distinct things are manifested." Passages such as these are found in more than one place. The commentary's "Because all phenomena are produced by the illusion of karma, oneness and difference are unobstructed" is the application. The "Chapter on the Huazang World" says: "Just as a magician's incantation arts / Can manifest all kinds of things, / Due to the karmic power of sentient beings, / Lands are inconceivable." This clearly shows that karma is compared to the magician. Also, as a verse in the Madhyamakaśāstra states: "For example, a magically created person / Again creates a magically created person. / As for the initial magically created person, / This is called karma; / That which the magically created person creates / Is called the fruition of karma," and so forth. Also, the "Chapter on the Ten Ksāntis" says: "O sons of the Buddha! This bodhisattva-mahāsattva knows that all phenomena are entirely like illusions, arising from causes and conditions; within a single phenomenon he understands multiple phenomena, and within multiple phenomena he understands a single phenomenon," and so forth. In a verse it says: "Sentient beings and lands / Are created by various karmas; / Entering into the realm of illusion, / Therein there is nothing to cling to." Another verse says: "All karmas are produced from the mind, / Therefore the mind is said to be like an illusion. / If free from this discrimination, / All destinies of existence are universally extinguished." This then reveals that karma itself is like an illusion. It also says: "Delivering all sentient beings, / Causing them to know that phenomena are like illusions. / Sentient beings are not different from illusions; / Realizing the illusion, there are no sentient beings," and so forth. Its passages are not one. Regarding the commentary's "The words 'like a dream'" and following: the commentary text is divided into two: first the simile, and later citing a treatise for proof, which serves as the application. In the first part, the words "what is seen is vast, yet has not left the pillow": in the sixty-fascicle sūtra, the simile of wandering in a dream to the heavenly palace states: "For example, suppose someone in a great assembly falls into a deep sleep and rests peacefully, suddenly dreaming of seeing the great city Sudarśana atop Mount Sumeru where Śakra dwells," down to saying, "that person sees himself wearing heavenly robes, dwelling, stopping, and roaming everywhere in that place. Although all the people in that great assembly are in the same place, they do not know and do not see. Why is this? Because what is seen in the dream is not something that great assembly can see." Explanation: The heavenly palace is vast; how could it have left the pillow? The rest can be understood by analogy with this. An ancient said: "For a brief moment upon the pillow in a spring dream, / One traverses several thousand li of Jiangnan," and so forth; this also means time does not depart from an instant. The "Chapter on the Conduct of Samantabhadra" says: "Fully comprehending all worlds / As nominal designations devoid of reality; / Sentient beings and the worlds / Are like dreams and like shadows and reflections; / Toward all worldly phenomena / One does not give rise to discriminative views. / If one is free from discrimination, / One also does not see discrimination. / Immeasurable, incalculable kalpas, / When understood, are just a single thought-moment; / Knowing that the thought-moment is also without thought, / Thus does one see the world. / Immeasurable lands / In a single thought-moment are all transcended; / Passing through immeasurable kalpas, / One does not depart from one's original place," and so forth. Such sovereignty is entirely due to being like a dream. Therefore the "Chapter on the Ten Ksāntis" says: "For example, what is seen in a dream / Are all kinds of different characteristics; / The world is also like this, / Not different from a dream." It also says: "For example, what is seen in a dream, / Forms such as long and short." Passages such as these are found in more than one place; because like a dream long and short are immediately devoid of length and shortness, they do not obstruct long and short.