華嚴經探玄記 1.87

1.87

九合名者，大即當體為目，包含為義。方即就用為名，軌範為義，是方法故；性離邪僻，是方正故；能治重障，是醫方故；遍虛空界，盡方隅故。廣即體用合明，周遍為義，謂一切處、一切時、一切法、一切人無不周遍，皆重重如帝網。此中且就一攝一切名大，一遍一切稱廣。前廣後大，理亦不違。方即是廣，大即方廣，皆持業釋。此是所得之法，佛是能得之人，覺照為名，果滿為義。此中人法境智有相依、相即。相依者，智依境故，方廣之佛簡下乘佛；境依智故，佛之方廣簡因位法。此二相依，各有有力無力緣起四句，思之可見，皆依主釋。相即者，謂佛即方廣，方廣即佛，人法無礙全體相即。空有四句，亦准思之，此唯持業釋。既佛非下乘，法超因位、果德難彰，寄喻方顯，謂萬德究竟瓌麗猶華，互相交飭顯性稱嚴。此有二門：一諸德互嚴，亦有相依相即，各有四句存亡俱泯，皆持業釋，思之可見。二理行互嚴，亦有相依相即。初相依四句者，一理由修顯故，即行華嚴性也。二行從理起故，即理華嚴行也。梁《攝論》云「無不從此法身流，無不還證此法身。」三理行俱融不二而二，非真流之行無以契真，非飭真之行不從真起。良以體融行而因圓、行該真而果滿，是故標為佛華嚴也。四理行俱泯二而不二，以理之行故非行、行之理故非理，是即能所兩亡、超情離相，非嚴非不嚴是謂華嚴。相即四句，理行全收，准思可見。是知法喻交映昭然有在。餘如前釋。

Ninth, the synthesized name: "Great" designates the substance itself, taking containment as its meaning. "Square/Correct" (fang) takes function as its name, having the meaning of a standard/rule, because it is a method; its nature is free from deviance and crookedness, because it is upright; it can cure heavy hindrances, because it is a medical prescription; it pervades the realm of empty space, exhausting all directions. "Broad" (guang) clarifies essence and function together, taking omnipresence as its meaning, which means that in all places, at all times, across all dharmas, and among all persons, there is none it does not pervade, all being layered upon layer like Indra's net. Here, provisionally speaking, one encompassing all is called "great," and one pervading all is termed "broad." Reading "broad" first and "great" second also presents no contradiction in principle. "Fang" is just "guang," and "da" is just "fangguang"; all are karmadhāraya compounds. This is the dharma that is attained, and "Buddha" is the person who attains it; taking awakening and illuminating as its name, its meaning is the fulfillment of the fruit. In this context, person and dharma, object and wisdom, possess both mutual reliance and mutual identity. As for mutual reliance: because wisdom relies on the object, the Buddha of Vaipulya is distinguished from the Buddhas of the lower vehicles; because the object relies on wisdom, the Vaipulya of the Buddha is distinguished from dharmas of the causal stage. These two in mutual reliance each possess four propositions of efficacy and inefficacy in conditioned arising, which can be understood upon reflection; all are tatpuruṣa compounds. As for mutual identity: it means that the Buddha is identical with Vaipulya, and Vaipulya is identical with the Buddha; person and dharma are unobstructed, their entire substance being mutually identical. The four propositions of emptiness and existence should also be understood accordingly; this is solely a karmadhāraya compound. Since the Buddha is not of the lower vehicles, and the dharma transcends the causal stage, the virtues of the fruit are difficult to make manifest; relying on metaphor, they are then revealed. That is, the myriads of virtues are ultimate and magnificent like flowers; mutually adorning one another to manifest the nature is called adornment. Here there are two approaches: 1. the mutual adornment of all virtues, which also has mutual reliance and mutual identity, each possessing four propositions where existence and non-existence are both obliterated; all are karmadhāraya compounds, as can be understood upon reflection. 2. The mutual adornment of principle and practice, which also has mutual reliance and mutual identity. First, the four propositions of mutual reliance: (1) because principle is revealed through cultivation, this is the flower of practice adorning the nature; (2) because practice arises from principle, this is the flower of principle adorning practice. The Liang translation of the Mahāyānasaṃgraha says: "There is nothing that does not flow from this dharmakāya, and nothing that does not return to realize this dharmakāya"; (3) principle and practice are both interfused, non-dual and yet dual: without practice that flows from the true, there is no way to tally with the true; without practice that adorns the true, it does not arise from the true. Truly, because essence interfuses with practice, the cause is perfected; because practice encompasses the true, the fruit is fulfilled; therefore it is designated the Buddha's Flower Adornment; (4) principle and practice are both obliterated, dual and yet non-dual: because it is the practice of principle, it is non-practice; because it is the principle of practice, it is non-principle. This is the vanishing of both signifier and signified, transcending sentiment and leaving behind characteristics; being neither adornment nor non-adornment, this is called Flower Adornment. In the four propositions of mutual identity, principle and practice are completely subsumed, as can be understood upon reflection. Hence we know that dharma and metaphor illuminate each other and are vividly evident. The remainder is as explained before.