華嚴經探玄記 18.4

18.4

初釋名，有三：一分名者，謂廣依勝友，深證法界，故名依人入證成德分矣。二會名，約處名祇洹重閣會，謂表此法濟物攝生，故在給園；又顯悲依本智重出之相，故在重閣。三品名者，入是能入，謂悟解證得故也。法界是所入。法有三義：一是持自性義、二是軌則義、三對意義。界亦有三義，一是因義，依生聖道故。《攝論》云「法界者，謂是一切淨法因故。」又《中邊論》云「聖法因為義故，是故說法界。聖法依此境生，此中因義是界義。」二是性義，謂是諸法所依性故。此經上文云「法界法性辯亦然」故也。三是分齊義，謂諸緣起相不雜故。初一唯依主，後一唯持業，中間通二釋。心境合目，故云入法界也。

First, explaining the title, has three [parts]: First, the title of the section: broadly relying on good friends and deeply realizing the dharmadhātu, it is therefore named the section on relying on persons to enter realization and accomplish virtue. Second, the title of the assembly: in terms of place, it is called the Assembly in the Multistoried Pavilion of the Jetavana; that is, to signify that this teaching rescues beings and gathers sentient creatures, it is located in Anāthapiṇḍada's park; moreover, to show the mark of compassion re-emerging by relying on fundamental wisdom, it is located in the multistoried pavilion. Third, the title of the chapter: 'entering' is that which enters, meaning awakening-understanding and realization-attainment. 'Dharmadhātu' is that which is entered. 'Dharma' has three senses: first is the sense of holding its own nature; second is the sense of a rule or model; third is the sense of confronting consciousness. 'Dhātu' also has three senses: first is the sense of cause, because the noble path arises relying on it—the Mahāyānasaṃgraha says, "'Dharmadhātu' means being the cause of all pure dharmas"; also the Madhyāntavibhāga says, "Because the noble dharmas have it as their cause, it is called dharmadhātu; the noble dharmas arise relying on this cognitive object; here the sense of cause is the sense of dhātu"; second is the sense of nature, because it is the nature on which all dharmas rely—the text above in this sūtra says, "The eloquence of the dharmadhātu and dharmatā is also like this"; third is the sense of boundary or distinction, because the marks of various conditioned arisings are not confounded. The first [type of compound] is exclusively determinative (tatpuruṣa), the latter one is exclusively descriptive (karmadhāraya), and the middle one admits of both interpretations. Mind and object are designated together, hence it is said: 'Entering the Dharmadhātu'.