大方廣佛華嚴經隨疏演義鈔 4.16

4.16

Regarding the commentary's phrase "However, master and master [do not see each other]" and below, the second part resolves objections. That is, a question is raised: In the places where other Buddhas teach, do they and Vairocana Buddha see one another, or do they not see one another? If so, what fault would there be? Both options incur errors. Namely, if they see one another, this would contradict their mutual omnipresence; if they do not see one another, this would contradict their relationship as master and retinue. Therefore, this resolution is provided, explaining that the two meanings of seeing and not seeing are both established. When both mutually see one another, the meaning of master and retinue is established; whether seeing or not seeing, the meaning of omnipresence is established in both cases, differing only in being individual omnipresence or concurrent omnipresence. The text contains four propositions. Concerning "master and master do not see each other": when Vairocana acts as the master, the other Buddhas of the ten directions can only serve as the retinue and cannot be the master; if another Buddha acts as the master, Vairocana likewise serves as the retinue and cannot be the master. Thus it is said that master and master do not see each other. Second, concerning "retinue and retinue do not see each other": when the various Buddhas serve as Vairocana's retinue, Vairocana can no longer serve as retinue; hence it is said that retinue and retinue do not see each other, not that those retinue Buddhas do not see one another among themselves. The commentary's "master and retinue, or retinue and master, mutually see each other" refers to the third and fourth propositions. Third, master and retinue can see each other, as when Vairocana is the master and sees the other retinue Buddhas, and the retinue Buddhas also see Vairocana. Fourth, retinue and master see each other, as when Vairocana is the retinue and another Buddha is the master, they can see each other. However, the third and fourth propositions do not differ in meaning; they are formed into four only by mutually applying master and retinue to one person. "Without confusion" concludes with the distinction among approaches. "Nor is there any obstruction" is stated in terms of their constant fusion and subsumption.