華嚴經探玄記 3.63

3.63

第二依章別釋中十內，初一不釋，以釋餘九即為說故。文中，初釋前八、後釋第十。前中，初七各二，謂長行及頌。初文無頌。初中長行內四：一標、二成、三辨、四結。一切世界海者，是彼三類各各非一故也。已成等者，一以此諸緣通成三世一切世界，而諸世界已未等異。二成一世界，即遍三世。前緣通界別，後界通緣別，思之。此約一乘。八緣中，一後得通慧；二緣起法爾；三所化業力；四菩薩行滿，應於彼界而得成佛，則由此力彼界得成；五普因成也；六菩薩為嚴淨無餘剎故修願行，剎隨願行無礙容持，故云解脫自在；七大覺正因；八普願攝成。然此八中，初四是權成，其麁相故，亦通染；後四約實成，其細相故，唯是淨，如經「我此土常安穩」等。而一世界即具麁細故也。又此八中總有四對：一、初及第七，約佛明權實；二、八及第五，別約普賢明權實，以第八是為物故；三、四及第六，通約一切菩薩明權實；四、第二及三，約理事為權實，以業行緣成不實故也。何故要具如此四緣？謂佛為教主，普賢是助化，菩薩及眾生所化。初二中若無權，無以熟生；若無實，無以應真。後二中，眾生業報緣虛，後必有所依真性。如此八種等塵數因緣成一世界，皆互無障礙，全體遍收作不作等如緣起性，即空即有、即一即多，融無分別，思之。餘一一界准之。頌中有二十，分七：初四頌前佛神力，於中，一剎依鏡智現、二土以行修成、三化菩薩、四悟眾生。次四菩薩應得道力，於中，初上半明行因、下半明智果。度，猶到也。二上半明土因、下半起土果。三上半依正因成、下半明證入依正果境。四上半果廣、下半因久。次二頌眾生業力、次二頌菩薩嚴淨佛土願行力、次二頌普賢善根力、次四頌普賢自在願力、次二頌佛依果故也。此頌總通緣起異義，即為法如，是故不別頌也。

Second, within the ten [points] in 'explaining separately according to the headings', the first one is not explained, because explaining the remaining nine is itself stating it. In the text, it first explains the first eight, and later explains the tenth. In the former, the first seven each have two parts, namely prose and verses. The first text has no verses. Within the prose of the first, there are four: 1. indicating, 2. forming, 3. analyzing, and 4. concluding. 'All oceans of worlds' means that each of those three categories is not just one. 'Already formed' and so forth means, first, that through these conditions all worlds of the three times are universally formed, yet the worlds have differences such as already [formed] or not yet [formed]. Second, the formation of a single world pervades the three times. In the former, conditions are universal and worlds are distinct; in the latter, worlds are universal and conditions are distinct—reflect on this. This is according to the One Vehicle. Among the eight conditions: 1. subsequent penetrative wisdom; 2. dharmatā of dependent origination; 3. karmic power of those to be transformed; 4. the bodhisattva's practice being fulfilled, so that he ought to achieve buddhahood in that realm, and through this power that realm is formed; 5. formed by universal causes; 6. the bodhisattva cultivating vows and practices in order to adorn and purify lands without remainder, and the lands unimpededly accommodating and holding in accordance with vows and practices, hence called 'liberation and sovereignty'; 7. the correct cause of the great awakening; 8. gathered and formed by universal vows. However, among these eight, the first four are provisional formation, because they are coarse characteristics, and also extend to the defiled; the latter four are according to real formation, because they are subtle characteristics, and are solely pure, as in the sūtra: 'This land of mine is ever tranquil,' and so forth. And a single world is endowed with both the coarse and the subtle. Furthermore, among these eight there are altogether four pairs: 1. the first and seventh explain the provisional and real in terms of the Buddha; 2. the eighth and fifth specifically explain the provisional and real in terms of Samantabhadra, because the eighth is for the sake of beings; 3. the fourth and sixth generally explain the provisional and real in terms of all bodhisattvas; 4. the second and third serve as provisional and real in terms of principle and phenomena, because formation through conditions of karma and practice is not real. Why must they be complete with such four conditions? It is because the Buddha is the lord of teaching, Samantabhadra is the assistant in transforming, and bodhisattvas and sentient beings are those to be transformed. In the first two, if there were no provisional, there would be no means to mature beings; if there were no real, there would be no means to respond to the true. In the latter two, the karmic recompense of sentient beings is conditioned and unreal, and later must have the true nature upon which it relies. Dust-mote-numerous causes and conditions such as these eight kinds form a single world; they are all mutually unhindered, entirely and comprehensively subsuming making and non-making, just like the nature of dependent origination: identical to emptiness and identical to existence, identical to one and identical to many, interpenetrating without differentiation—reflect on this. The other worlds, one by one, are to be understood by analogy. In the verses there are twenty [gāthās], divided into seven: The first four versify the former divine power of the Buddha, wherein: 1. the land appears relying on the mirror-like wisdom; 2. the land is formed through the cultivation of practice; 3. transforming bodhisattvas; 4. awakening sentient beings. The next four versify the power of the bodhisattva destined to attain the Path, wherein: the first half of the first clarifies the causal practice, and the second half clarifies the fruit of wisdom—'crossing over' is like 'arriving'; the first half of the second clarifies the cause of the land, and the second half brings forth the fruit of the land; the first half of the third clarifies the formation of the cause of the dependent and proper, and the second half clarifies the realization and entry into the fruit-realm of the dependent and proper; the first half of the fourth clarifies the vastness of the fruit, and the second half clarifies the longevity of the cause. The next two versify the karmic power of sentient beings; the next two versify the power of the bodhisattva's vows and practices to adorn and purify buddha-lands; the next two versify the power of Samantabhadra's roots of goodness; the next four versify the sovereign power of Samantabhadra's vows; the next two versify the Buddha's fruit of dependency. These verses generally encompass the different meanings of dependent origination, which is just the suchness of phenomena, hence it is not versified separately.