華嚴經探玄記 3.81

3.81

第三大段明向上廣持諸剎。於中二：初牒上海及海上華、二辨持剎及性。此中十二佛土、七世界性，有諸德釋為華藏界外十方國土。詳其文，恐不然。既取華藏內香海中蓮華而持，故知非外。況下文結屬舍那，故亦非外。但此中大意，明眾香海中略舉一海，一海所持十方剎中略舉一方，一方既爾說不可盡，餘方例准，一海所持十方無盡皆遍法界，餘一一海皆持十方各遍法界，無礙圓融無盡自在，即不可說不可說也。大意如此，思之。二所持中二：初一方、後結十方。前中二：先明十二重佛土、後辨七世界性。此十二佛土，有人用配十二因緣、有配菩薩十二住等，一一釋之。義恐不然，豈以十二數同即便配釋？但此經所明皆應十數以顯無盡，縱有十二七八等數，皆是增減之十。如《地論》釋，還是十數，豈得配耶？況義理又別。又此經所說一事一土皆遍法界，具足一切人法教義因果理事等一切法門，非適一相，故不可以一門釋耳。上下諸文皆准此知。問：若爾，上來諸文何故皆以一二義等釋耶？答：還以一切之一釋，故無過。是故或一不少、或多不增，為成文故布之前後。深須得意，多少無礙。又汎論佛及剎，立名不同，略由五相：一或因機感、二或由佛本願、三或依本行、四或先佛記別、五或表示法門。此中佛及剎土依正圓融，可以法義而消息之。塵數香海及世界性，准釋可知。又有義：此上總為二重，初辨此佛華藏土及所持世界性、後從「十二佛土」下辨他佛土亦持世界性，總為二對，須思之。結通及結屬，竝可知。

The third major section clarifies the broad support of various lands upward. Within it there are two: first, restating the ocean above and the flower upon the ocean; second, discerning the supporting of lands and natures. Here, regarding the twelve Buddha-lands and seven world-natures, some virtuous masters explain them as lands in the ten directions outside the Padmagarbha-lokadhātu. Examining the text closely, I fear this is not so. Since it takes the lotus flower in the fragrant ocean within the Padmagarbha to support them, we know they are not outside. What is more, the text below concludes by subordinating them to Rocana; hence they are also not outside. But the general idea here is: among the many fragrant oceans, one ocean is briefly brought up; among the lands of the ten directions supported by that one ocean, one direction is briefly brought up; since one direction is already thus and cannot be exhaustively spoken of, the remaining directions are analogously understood. The infinite ten directions supported by one ocean all pervade the dharmadhātu, and each and every other ocean likewise supports the ten directions, each pervading the dharmadhātu, unimpeded, perfectly interpenetrating, infinitely sovereign—that is, ineffable and ineffable. Such is the general idea; ponder it. Within the second [part], the supported [lands], there are two: first, one direction; later, concluding with the ten directions. In the former there are two: first, clarifying the twelve tiers of Buddha-lands; later, discerning the seven world-natures. Regarding these twelve Buddha-lands, some have matched them to the twelve links of dependent origination, while others have matched them to the twelve abodes of a bodhisattva, explaining them one by one. I fear such meaning is not correct; how could one merely match and explain them because the number twelve happens to be the same? Rather, what this sūtra illuminates always corresponds to the number ten to manifest infinity; even if there are numbers like twelve, seven, or eight, they are all the ten with additions or subtractions. As explained in the Daśabhūmika-śāstra, it is still the number ten; how could one make such a match? Moreover, the doctrinal principles are also different. Furthermore, what this sūtra teaches is that every single phenomenon and every single land pervades the dharmadhātu, fully endowed with all dharma-gates such as persons, dharmas, teachings, meanings, causes, effects, principle, and phenomena, not fitting only a single characteristic; therefore one must not explain them by a single gate alone. All passages above and below should be understood according to this. Question: If so, why have the preceding passages all been explained in terms of one or two meanings? Answer: They are still explained with the 'one' of 'all'; hence there is no fault. Therefore, either one is not too few, or many is not an increase; they are arranged before and after merely to compose the text. One must deeply grasp the underlying meaning: quantity is unimpeded. Moreover, to discuss Buddhas and lands generally, different names are established largely through five aspects: 1. due to the capacity of beings; 2. due to the Buddha's original vows; 3. based on their original practices; 4. through the prediction of a former Buddha; 5. to express a dharma-gate. Here, the dependent and proper [rewards] of Buddhas and lands are perfectly interpenetrating, and can be comprehended through the meaning of the Dharma. The fragrant oceans and world-natures in dust-mote numbers can be understood by following this explanation. There is also another interpretation: the above generally forms two tiers: first, discerning this Buddha's Padmagarbha land and the world-natures it supports; second, from 'twelve Buddha-lands' onward, discerning that other Buddha-lands also support world-natures. Together they form two pairs; one should contemplate this. Concluding their commonality and concluding their subordination can both be known.