大方廣佛華嚴經隨疏演義鈔 4.14

4.14

Regarding the Commentary's "If based on the ten abodes [...] mutually having one another, they identically pervade the dharmadhātu": this is the second part, re-resolving the repeated difficulty. Suppose another question asks: "If based on the differentiation of gates, do they see each other, or do they not see each other? If they see each other, it still turns into disorder; if they do not see each other, how is it known that they pervade?" Now, answering this question, it clarifies that there is seeing and not seeing: based on mutual identity, they do not see each other; based on mutual entry, mutual seeing is permitted. Stating "If based on the entire stages of the ten abodes, ten practices, and the rest mutually subsuming each other, then they mutually lack one another, each pervading the dharmadhātu" is the gate of mutual identity. If one subsumes the other stages with the ten abodes, then there are only the ten abodes, and the other stages are like empty space, because the other stages are annulled and become identical with the ten abodes. The other stages are also like this: when the ten abodes pervade, the ten practices and the rest do not pervade; therefore, mutually lacking one another, each pervades the dharmadhātu. Stating "If based on the various stages mutually assisting one another, then they mutually have one another, identically pervading the dharmadhātu" is the gate of mutual entry. If based on power and function mutually assisting without destroying self and other, it is like two mirrors reflecting each other: when the eastern mirror moves, the reflection in the western mirror also moves, so they can identically pervade the dharmadhātu. Yet there are host and companion, so it is not disordered. For example, when the ten abodes act as the gate, taking along the ten practices and the rest to identically pervade the dharmadhātu, it is only called the pervasion of the ten abodes, not the pervasion of the ten practices; if the ten practices and the rest act as the gate, it is also like this. Then the one that has power and can subsume is the host, and the one that lacks power and is subsumed is the companion. In the previous gate of mutual identity, precisely when the ten abodes pervade, this does not obstruct the others from pervading; it is merely that concealment and disclosure differ. When the ten abodes pervade, the ten practices and the rest are concealed; when the ten practices pervade, the concealment of the rest is also like this. Relying on the gate of mutual identity, it is also called the pure gate, because in pervading throughout the dust motes and hair-tips of the dharmadhātu, there are only the ten abodes and so forth. Relying on the gate of mutual entry, it is also called the mixed gate, because all the stages simultaneously assist one another and pervade, so that within the ten abodes there are the ten practices and the rest. The remaining meanings will be extensively discriminated in the Section on Doctrinal Principles.