華嚴經探玄記 1.3

1.3

夫以法性虛空廓無涯而超視聽，智慧大海深無極而抗思議眇眇玄猷，名言罕尋，其際茫茫；素範相見，靡究其源。但以機感萬差，奮形言而充法界；心境一味，泯能所而歸寂寥。體用無方、圓融叵測，於是無像現像，猶陽谷之昇太陽；無言示言，若滄波之傾巨壑。是故創於蓮華藏界，演無盡之玄綱，牢籠上達之流，控引令階佛境，然後化霑忍土、漸布慈雲，灑微澤以潤三根、滋道牙而歸一揆。是知機緣感異，聖應所以殊分；聖應雖殊，不思議一也。華嚴經者，斯乃集海會之盛談、照山王之極說，理智宏遠，盡法界而亘真源；浩汗微言，等虛空而被塵國。於是無虧大小，潛巨剎以入毫端；未易鴻纖，融極微以周法界。故以因陀羅網參互影而重重，錠光玻黎照塵方而隱隱，一即多而無礙、多即一而圓通，攝九世以入剎那、舒一念而該永劫，三生究竟堅固種而為因、十信道圓普德顯而成果，果無異因之果，派五位以分鑣；因無異果之因，總十身以齊致。是故覺母就機於東城，六千䟽其十眼；童子詢友於南國，百十圓成以一生。遂使不越樹王，六天斯屆；詎移華藏，十剎虛融。示寶偈於塵中，齊輝八會；啟王珠於性德，七處圓彰。浩浩鏗鋐，隔思議而逈出；巍巍煥爛，超視聽於聾盲。是故舍那創陶甄於海印，二七日旦爰興；龍樹終俯察於虬宮，六百年後方顯。然即大以包含為義，方以軌範為功，廣即體極用周，佛乃果圓覺滿，華譬開敷萬行，嚴喻飾茲本體，經即貫穿縫綴，能詮之教著焉。從法就人寄喻為目，故云大方廣佛華嚴經。世間淨眼品者，器等三種顯曜於時、光潔照明況於淨眼，法喻合舉，故云世間淨眼。語言理一，格類相從，故稱為品。此經有三十四品，此品建初故稱第一，故言大方廣佛華嚴經世間淨眼品第一。餘義如下說。

Now, the empty space of dharmatā is vast and boundless, transcending sight and hearing; the great ocean of wisdom is immeasurably deep, defying thought and deliberation. The profound path is subtle and far-reaching, where names and words rarely trace its course; its pure standard is vast and hazy, so that none can exhaust its source. Yet, because the capacities and responses are myriad and varied, forms and words are stirred forth to fill the dharmadhātu; mind and objects are of a single taste, obliterating subject and object to return to silence. Essence and function are without fixed direction, and their perfect interpenetration cannot be fathomed. Thereupon, the formless displays forms, like the sun rising over the Yanggu Valley; the wordless indicates words, like the blue waves pouring into a vast abyss. Therefore, first in the Padmagarbha-lokadhātu, the endless profound guidelines were expounded, encompassing those of superior attainment and drawing them forward to ascend to the stage of Buddhahood. Thereafter, transformation moistened the Sahā world, gradually spreading the clouds of compassion, showering fine dew to moisten the three roots, and nourishing the sprouts of the Path so that they return to a single principle. From this we know that when the capacities and conditions that elicit response differ, the sage's responses are therefore diversely divided; yet although the sage's responses are diverse, they are one in being inconceivable. The Avataṃsaka Sūtra is the grand discourse that gathers the ocean-like assembly, the ultimate exposition that illumines the king of mountains. Its principle and wisdom are vast and far-reaching, exhausting the dharmadhātu and spanning the true source; its billowing, subtle words are equal to empty space and cover the dust-mote realms. Thereupon, without diminishing the great or the small, it conceals gigantic lands within the tip of a hair; without changing the vast or the fine, it fuses the ultimate atom to pervade the dharmadhātu. Hence, like Indra's net, reflections interpenetrate layer upon layer; like a crystal reflecting dusty directions, it shines dimly yet clearly. One is many without obstruction; many is one in complete integration. It gathers nine times into a single kṣaṇa; it extends a single thought to encompass eternal kalpas. The ultimate firm seed across three lifetimes serves as the cause; when the path of the ten faiths is perfected, universal virtue is manifested to form the fruit. The fruit is not a fruit distinct from the cause, branching into five stages with parted reins; the cause is not a cause distinct from the fruit, uniting the ten bodies in uniform attainment. Thus the Mother of Awakening adapted to capacities at Eastern City, where six thousand opened their ten eyes; the youth inquired of spiritual friends in the southern realm, and the hundred and ten were completely fulfilled within a single lifetime. Consequently, without departing from the King of Trees, the six heavens were reached; without moving from the Padmagarbha, the ten lands were subtly fused. Manifesting precious gāthās within dust motes, the eight assemblies shone equally; disclosing the royal jewel in natural virtue, the seven locations were completely revealed. Vast and resonant, it towers far beyond thought and deliberation; towering and resplendent, it surpasses sight and hearing for the blind and deaf. Therefore, Rocana first formed and fashioned it in the sāgara-mudrā, which arose at dawn on the fourteenth day; Nāgārjuna at last looked down to investigate it in the dragon palace, and only after six hundred years was it made manifest. Furthermore, "great" has the meaning of all-encompassing; "square" [in "extensive"] has the efficacy of standard and model; "extensive" means that the essence is ultimate and the function universal; "Buddha" is the fruit perfected and awakening fulfilled; "flower" [in "Avataṃsaka"] is a metaphor for the blossoming forth of the myriad practices; "adornment" is a simile for decorating this original essence; "sūtra" means threading and stringing together, whereby the teaching that is the signifier becomes evident. Relying on dharma, taking recourse to persons, and employing metaphor as title, it is therefore called the Mahāvaipulya Buddhāvataṃsaka Sūtra. As for "Chapter on the Pure Eyes of the World", the three kinds of world, such as the receptacle world, shone brightly at that time, and their pure and shining illumination is compared to pure eyes; dharma and metaphor being presented together, it is thus called "The Pure Eyes of the World". The words and principles being unified and grouped according to category, it is called a "chapter". This sūtra contains thirty-four chapters; this chapter stands at the beginning and is therefore called the first. Thus it is called "Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter One: The Pure Eyes of the World". The remaining meanings are explained below.