大方廣佛華嚴經隨疏演義鈔 85.35

85.35

Regarding the commentary's phrase below, "However, in terms of the recollecting capacity...": this is the third, summarizing by means of the recollecting capacity. Ancient authorities had already spoken of five gates, saying: 1. the gate of recollecting the Buddha by chanting the name to attain rebirth; 2. the gate of recollecting the Buddha by contemplating the image to extinguish sins; 3. the gate of recollecting the Buddha by subsuming the objective realm into mind-only; 4. the gate of recollecting the Buddha through the non-obstruction of mind and objective realm; 5. the gate of recollecting the Buddha through the perfect interpenetration of dependent origination. Among these five gates, the first two have narrow names, and merely chanting the name also lacks the sense of meditative recollection (smṛti). The name of the fifth gate is entirely good, but in its explanation of the meaning, it is merely the non-obstruction of phenomenon and principle; therefore, it is now emended. Thus the first gate now also subsumes the former two, and the fifth here is only then the perfect interpenetration of nature-arising, bearing the meaning of the non-obstruction between phenomenon and phenomenon. Regarding the commentary's phrase below, "If in terms of the ten kāyas...": this is the third, specifically in terms of the ten kāyas. The phrase "two gates each" refers to: the first two are the vow-body (praṇidhāna-kāya): the first gate is the vow to be born in the Tuṣita heaven palace, and the second gate is the vow to pervade the dharmadhātu. The third and fourth gates are the wisdom-body (jñāna-kāya): the former gate is the wisdom of the ten powers, and the latter gate is the wisdom understanding dharmas. The fifth and sixth gates are the dharma-body (dharma-kāya): the former gate is the Dharma universally pervading all equally without distinction, and the latter gate is the essence being invisible without hindering its great functioning. The seventh and eighth gates are the sustaining-power body (adhiṣṭhāna-kāya): the former gate sustains so that it endures for many kalpas, and the latter gate sustains so that it is constantly seen. The ninth and tenth gates are the mind-made body (manomaya-kāya): the former gate is taking birth in lands according to intent, and the latter gate is taking birth in worlds according to intent. The eleventh and twelfth gates are the transformation-body (nirmāṇa-kāya): the former gate is transformations pervading all realms, and the latter gate is manifesting extinction for the sake of transformation. The thirteenth and fourteenth gates are the mighty-power body (tejas-kāya): the former gate is non-abiding, and the latter gate is universal pervasion, both being because of mighty power. The fifteenth and sixteenth gates are the bodhi-body (bodhi-kāya): the former gate is many buddhas in a single pore realizing bodhi, and the latter gate is realizing bodhi in an instant pervading all lands. The seventeenth and eighteenth gates are the merit-body (puṇya-kāya): the former gate is emitting light to expound the Dharma, and the latter gate is manifesting forms according to what is delighted in. The nineteenth and twentieth gates are the major-and-minor-marks-adorned body: the former gate is the marks of adaptive transformation, and the latter gate is the marks within the Flower-Treasury world-system. The twenty-first gate encompasses the ten bodies; therefore it equals empty space and the dharmadhātu, and also corresponds to the ten buddhas of the "Detachment from the World Chapter," all as harmonized earlier.