大方廣佛華嚴經隨疏演義鈔 16.41

16.41

Regarding the commentary from "Fifth, infinite elaboration" and so forth: however, the four gateways below are all the ideas of the Guan master. Yet in this gateway, he has two meanings: first, elaborating the one into the many; second, categorizing and concluding into the root. Categorizing and concluding into the root is not different from the primary text among the divisions, categories, chapters, and assemblies in the seventh section above; hence it is not clarified here. Furthermore, in this elaboration, all are briefly indicated, yet there are ten levels: first, elaborating the dharmadhātu into the two gateways of principle and cognition. Principle is the great vaipulya, which is the realized dharmadhātu, being nirvāṇa; cognition is the Buddha's flower adornment, which is that which realizes, being bodhi. Although there are six characters, they are merely two dharmas. Second, elaborating principle and cognition into the title: "great" is the essential nature encompassing all, and "vaipulya" is the activity and function pervading everywhere; hence it is said, "principle opens into essence and function." "Buddha" is the fruit, and "flower adornment" is the cause; hence it is said, "cognition opens into cause and fruit." Third, further elaborating this title into the first assembly, which itself has two levels: first, the initial repetition of questions and promise to speak in the "Chapter on the Formation of the World" already contains the title; second, comprehensively taking the entire assembly to indicate the chapter titles.