大方廣佛華嚴經搜玄分齊通智方軌 1.7

1.7

四釋經題目者，大方廣佛華嚴經世間淨眼品者，大謂體相用莫過故也，謂平等不增減體，具足性功德相，生世出世善因果用故。方者，理正非耶。廣者，法門理數具德盡其邊也。佛者，覺也，此通十佛及三身佛。華有二種：一集果華，不與果俱，如生死為道具等，乃至因位善根等也。二莊果華，與果同時，如七淨華等及滿果位諸德。修生本有，互嚴可知。嚴者，莊飾也。又言大者，標以勝極之都目。故論云「大勝高廣一體而異名，乘旨道富，參羅無外，謂之大本。」非局然矣。言方者，圓通之致，處無不善，觸緣斯順，不擇物而施，故曰方。言廣者，沖而幽、微而遠、淵而且博，謂之廣也。言佛者，中國正音云佛陀，此方稱覺者，以其朗達窮源，塵習永亡，懷明獨曜，暉光大夜，啟導群惑，自覺覺人，故曰佛陀。言華嚴者，此況法身行德之美，故體非真無以彰其妙，功非極無以顯其勝，互相瑩發義並超殊，可謂自體圓通勝妙之極然矣。其猶眾綵奇珍纖飾金顏，特甚瓌麗世之無比，故就斯喻標名，故曰華嚴。經者，真淨之教，訓議常則，文詮理緯，顯用行心，故曰經也。世間淨眼者，謂時中器等三世間也。及能況之相，又體用差別，故現世無礙無染況淨眼。亦可如來未出世，無善導故如盲；佛今出世，現自他淨，喻明眼耳。言世間淨眼者，此應名序，但今之時會並是勝流入佛眾海數，德居淨域塵所不染，出自天真，信非有為，故託以顯至極圓道緣起之妙，不捨生死而無沾污，是以就事為目，故曰世間淨眼。難測，非喻莫曉，故設以擬狀。若於眼內外俱淨，中表清徹，色像參羅，並屬於一運。無小無大、無遠無近，不相妨礙，故可准況，標之如眼。故下偈歎「世間清淨猶如眼」，義顯聖說然矣。品者，語言理均，挌類相從，稱之為品。此經有三十四品，此品貫之在首，故稱第一。經之都目、宗要之況，旨明於此，故言道大方廣佛華嚴經。

Fourth, explaining the title of the sūtra: *Buddhāvataṃsaka-sūtra*, 'The Chapter on the Pure Eye of the World'. 'Great' (da) means that its essence, characteristics, and functions cannot be surpassed—namely, an essence that is equal and neither increases nor decreases, possessing characteristics endowed with inherent virtues, and functioning as the cause and effect of mundane and supramundane goodness. 'Square' (fang; correct) means the principle is upright and not crooked. 'Broad' (guang) means that its dharmic approaches, principles, and categories are replete with virtues, exhausting their utmost bounds. 'Buddha' (fo) means 'awakened one', which encompasses both the ten Buddhas and the three bodies of the Buddha. There are two kinds of 'flower' (hua): first, the flowers that gather the fruit, which do not coexist with the fruit, such as taking saṃsāra as the path's equipment and so forth, up to the wholesome roots of the causal stage; second, the flowers that adorn the fruit, which coexist with the fruit, such as the flowers of the seven purifications and so forth, as well as all virtues of the consummate fruition stage. Whether cultivated or inherently present, their mutual adornment can be understood. 'Adornment' (yan) means to decorate. Furthermore, 'great' indicates an overarching title for the most supreme and ultimate. Therefore a treatise says: 'Great, supreme, high, and broad are different names for one single essence. Its vehicle's purport is rich in the Way, arrayed without an exterior; this is called the great origin.' It is by no means confined. 'Square' refers to the import of consummate penetration: everywhere it is good; encountering conditions it complies with them; it gives without discriminating among things—hence it is called 'square'. 'Broad' means serene yet profound, subtle yet far-reaching, deep and also expansive—this is called 'broad'. 'Buddha': the correct pronunciation in the Central Country is *buddha*; here it is called 'the awakened one' because he brightly penetrates to the ultimate source, afflictive habituations are forever extinguished, he holds light that shines alone, his radiance illumines the great night, he guides the multitudes of the confused, and he awakens himself and awakens others—hence he is called *buddha*. 'Flower adornment': this analogizes the beauty of the dharmakāya's active virtues. Therefore, if the essence were not real, there would be nothing to display its wonder; if the cultivation were not ultimate, there would be nothing to manifest its supremacy. Mutually polishing and revealing, their meanings are both transcendent; it can be called the utmost of self-nature's consummate penetration, supreme and wonderful indeed. It is like manifold colors and rare gems finely adorning a golden visage, exceedingly magnificent and incomparable in the world. Hence the title is designated according to this analogy, and so it is called *Flower Adornment*. 'Sūtra' (jing) means a truly pure teaching, a constant norm of instruction and deliberation, whose words sign the warp of principle and manifest the mental functions of practice; hence it is called 'sūtra'. 'Pure Eye of the World': this refers to the three worlds, such as the temporal and receptacle worlds, as well as the characteristics capable of serving as analogies; also, essence and function differ, so appearing in the world without obstruction and without defilement is analogized to a pure eye. It can also be that before the Tathāgata appeared in the world, because there was no good guide, beings were like the blind; now that the Buddha has appeared in the world, manifesting the purification of self and other, he is analogized to a clear eye. 'Pure Eye of the World': this ought to be called an introduction; however, those assembled at this time were all supreme streams entering the oceanic congregation of the Buddha, their virtues abiding in the pure realm, unstained by dust, emerging from natural authenticity, and truly unconditioned. Therefore, it is relied upon to reveal the wonder of the dependent origination of the ultimate consummate path, not abandoning saṃsāra yet without being sullied. Hence it takes the event as its title, and so is called 'Pure Eye of the World'. Difficult to fathom, it cannot be understood without an analogy; hence this is devised to delineate its form. If an eye is pure both internally and externally, clear through inside and out, the forms and images arrayed within it all belong to a single operation. Neither small nor large, neither far nor near, they do not obstruct one another; thus it may serve as an analogy, designated as an eye. Therefore a subsequent verse praises: 'The world is pure like an eye.' The meaning of the sacred exposition is thus revealed. 'Chapter' (pin): when language and principle are equal, categorizing like with like, it is called a 'chapter'. This sūtra has thirty-four chapters; this chapter stands at the head, and so is called the first. The overarching title of the sūtra and the analogy of its central essential purport are clarified here; thus it is called the *Buddhāvataṃsaka-sūtra*.