大方廣佛華嚴經隨疏演義鈔 36.18

36.18

Regarding the Commentary's statement, 'The third pair: non-obstruction of principle and phenomena,' and so forth: this constructs the meaning by taking the sūtra text's 'arising from samādhi' in correlation with the latter half [of the verses]. The text of the Commentary has three parts: first, directly explaining; next, from 'because the contemplated' onward, presenting the reason; and third, from 'one should also' onward, making an inverse parallel. In the first part, the Commentary's text only deals with the first verse and does not deal with the second verse. If stated completely, it should say: Wishing to understand the true principle, one ought to arise from the contemplation of principle, yet conversely arises from the contemplation of phenomena. This means that in the preceding verse, manifesting the nature of visible form is phenomenal, and thus the arising of samādhi within the visible form dust functionally corresponds to the contemplation of principle. In the second verse, saying that the eye is unproduced and has no arising is the nature of principle, and thus the preceding [phrase] 'arising from samādhi in the eye organ with a mind undistracted' functionally corresponds to the contemplation of phenomena. The explanation of the reason is clear. The Commentary states, 'One should also correlate the phenomenal and noumenal sense objects with the noumenal and phenomenal sense organs to distinguish non-obstruction': this is the third part, making an inverse parallel. This intent is somewhat concealed, so one should first ask: 'Above, in distinguishing the two samādhis, it merely said that one should also correlate the phenomenal sense organ with the noumenal sense object; why does it now speak of both, correlating the phenomenal and noumenal sense objects with the noumenal and phenomenal sense organs?' Hence one should reply: 'Because the above two samādhis cannot distinguish themselves; one must rely on the arising of contemplation to know phenomena and principle. For example, when entering samādhi in the eye, one does not yet know what kind of samādhi it is; because upon seeing the sense object one understands the distinctions of visible form, this is the contemplation of phenomena. In order to make it unobstructive, it says that entering samādhi within the sense organ is a samādhi of principle. In entering in the sense object and arising in the sense organ, since one understands that the nature of the sense organ is empty, it says that one enters into phenomenal samādhi within the sense object. Thus the sūtra text has already distinguished the noumenal sense organ in correlation with the phenomenal sense object; therefore it was only proper to draw a parallel by correlating the phenomenal samādhi of the sense organ with the noumenal sense object. Now these two contemplations do not depend on samādhi to be distinguished; on both the sense organ and the sense object there are two contemplations each. That is, entering samādhi in the sense organ, one arises from the contemplation of principle in the sense object to differentiate phenomena; entering samādhi in visible form, one arises from the contemplation of phenomena in the sense organ to differentiate principle. The sūtra text already contains these two, but it has not yet [included] arising from the contemplation of phenomena in the sense object to differentiate principle, nor arising from the contemplation of principle in the sense organ to differentiate phenomena.' If one were to compose verses, they should say: 'Entering right samādhi within the eye organ, / The contemplation of phenomena arises within the visible form dust; / Declaring that visible form is unproduced and has no arising, / Its nature is empty, quiescent, and without activity. / And: entering right samādhi within the visible form dust, / The contemplation of principle arises within the eye organ; / Differentiating all supreme, wondrous eyes, / Such that gods and worldly people cannot know them.' This, then, is arising in phenomena on the sense object to contemplate principle, in correlation with arising in principle on the sense organ to contemplate phenomena; hence it says, 'One should also correlate the phenomenal and noumenal sense objects with the noumenal and phenomenal sense organs to distinguish non-obstruction.'