大方廣佛華嚴經隨疏演義鈔 64.43

64.43

Regarding the Commentary's statement, "The doors of meaning wherein defilement and purity interpenetrate are not one; they will be briefly indicated below": The *Yogācārabhūmi* states: "What is the door of conditioned arising? It refers to relying on eight doors of the cyclic transmission of conditioned arising: (1) the door of the arising of internal consciousness; (2) the door of the ripening of external conditions; (3) the door of birth and death in the sentient realm; (4) the door of formation and destruction of the receptacle realm; (5) the door of sustenance by food; (6) the door of experiencing pleasant and unpleasant fruits obtained in accordance with karma through the predominant power of actions performed by oneself; (7) the door of mighty influence; and (8) the door of purification." Explanation: Although the treatise does not elaborate, the meaning can be briefly understood. (8) 'Purification' refers to the cessation of ignorance leading to the cessation of formations, and so on. (7) 'Mighty influence' refers to the causal arising through forceful function, such as ignorance conditioning formations, and so on. (6) 'Performed by one's own karma' precisely refers to the latencies of the branches of existence. (5) 'Sustenance by food' refers to the differences among the four foods, which are pervasive or restricted according to the realm. (4) The 'receptacle realm' can be understood. (3) 'Sentient beings' is distinguished from external insentient things. (2) 'External conditions' is as explained in the treatise. (1) 'Arising of internal consciousness' refers to the latencies of nominal designation. When it is said, "they will be briefly indicated below," it means that not only are there eight doors, but their meanings are also limitless, scattered throughout the sūtra and commentary. In the literal explanation as the text proceeds, as well as below where the explanation of conditioned arising concludes, it summarizes the import of the ten doors, subsuming the ten into five, and further revealing the four Buddha-natures fused into one great conditioned arising, and so forth. Since the doors of meaning are already manifold, for now it briefly indicates defilement and purity internally: (1) defiled conditioned arising; (2) pure conditioned arising; and (3) conditioned arising of the mutual fusion of defilement and purity. Each of these three conditioned arisings has four doors. The four within defilement are: (1) the door of conditions gathering in the one mind; (2) the door of subsuming the root to follow the branches; (3) the door of subsuming the branches to return to the root; and (4) the door of the mutual reliance and support between root and branches. The second, pure conditioned arising, also has four doors: (1) the door of original existence; (2) the door of production through cultivation; (3) the door of original existence being identical to production through cultivation; and (4) the door of production through cultivation being identical to original existence. The third, the mutual fusion of defilement and purity, also has four doors: (1) the door of overturning defilement to reveal purity; (2) the door of responding to defilement by means of purity; (3) the door of resolving defilement into identical purity; and (4) the door of defilement being exhausted and purity vanishing. Through these doors, encompassing endless phenomena and principles, internal and external, they combine together into a single, unimpeded and unhindered great conditioned arising of the dharmadhātu.