華嚴經探玄記 3.80

3.80

第二大段明第二重，依前蓮華臺內諸香海上所持諸雜世界性。於長行中，初總、後別。別中，先辨所依住，有六；後顯能依形，有九。此中世界性者，謂積世界成性、積性成海等，如上所引《智論》說。又此下文「於世界海中有世界性，世界性中有一世界」等，故知積成也。何故名性者？有二義：一望前諸界，攝諸流類積結成性，如久習成性等；二望後海等，有為因義，故亦得名性。問：積界成性，界亦因義，何不名性？答：無融結故，闕初義也。問：十世界中海，望於後亦積成餘界，何不名性？答：初積結攝已得性名，後開異義轉立別號，故不名性也。頌中十偈，分四：初二偈頌上住形；二有三偈明剎有色聲莊嚴，顯體德圓備；三有三偈明諸剎土即入無礙，顯妙用自在；四有二偈明三世間自在，即顯攝化勝用依正無礙也。

The second major section clarifies the second tier: the various world-natures supported upon the various fragrant seas within the lotus calyx mentioned before. In the prose, there is first a general [statement] and then the particulars. In the particulars, first, it discerns the bases of abiding, which are six; next, it reveals the shapes that are supported, which are nine. Here, 'world-nature' means that accumulating worlds forms a nature, accumulating natures forms an ocean, and so forth, as explained in the Dà zhìdù lùn cited above. Furthermore, the text below states: 'In the ocean of worlds there are world-natures; within a world-nature there is a world,' and so forth, so we know that they are formed by accumulation. Why is it called 'nature'? There are two meanings: 1. looking toward the preceding worlds, it gathers the various classes and accumulates them into a nature, just as prolonged habituation forms a nature; 2. looking toward the subsequent oceans and so forth, it has the meaning of being a cause, and therefore may also be called 'nature'. Question: If accumulating worlds forms a nature, and a world also has the meaning of a cause, why is it not called a 'nature'? Answer: Because there is no fusion and knotting, it lacks the first meaning. Question: The ocean among the ten worlds, looking toward what follows, also accumulates into other worlds; why is it not called a 'nature'? Answer: The initial accumulating, knotting, and gathering has already acquired the name of 'nature'; later, distinct meanings open up and separate titles are established in turn, so it is not called a 'nature'. In the verses, there are ten stanzas, divided into four parts: the first two versify the abodes and shapes above; the second part has three stanzas explaining that the lands have adornments of form and sound, revealing the complete fulfillment of substance and virtue; the third part has three stanzas explaining that the various lands are unobstructed in their mutual identification and entry, revealing the sovereign ease of marvelous function; the fourth part has two stanzas explaining the sovereign ease of the three realms, revealing the supreme function of gathering and transforming, wherein dependent and proper [rewards] are unimpeded.