華嚴經探玄記 4.11

4.11

三釋眾生世間中有二：先簡定其人、後歎其實德。初中有四：一簡多異少，謂十佛國土微塵數故；二簡大異小，謂大菩薩故；三簡終異始，謂一生補處故；四簡新異舊，謂從他方來集。然此四位，以前望後展轉奇特，皆可准知。三中一生有三義：一約人中、二約天上、三約下生之身，此就化相。若約實報，四種變易報中，唯有末後無有生死一位猶存，故云一生。此經意約前義辨也。二歎德之中，文有八句、義有七對。初二句藥病一對，謂初句了彼機器種性、後句深證所授法界。二常善思等明染淨一對，謂如《攝論》中依他起上遍計染分名生死、圓成淨分名涅槃，二分不異名一依他。若見一分，餘分性不異。是故經說「如來不見生死不見涅槃。」又《中論》云「世界與涅槃，無毫釐差別。」此名染淨無礙。四句融攝，或以本從末唯世間、或反此唯涅槃、或相融而雙現、或形奪而兩亡，巧觀此理名曰善思，恒觀不息名曰常思。三因果一對，謂諸眾生報果業因種種差別，明了此等皆依眾生諸識心行而得成立。四教義一對，謂義是所詮諸法之義，味是能詮諸法之教則名句味身。五縛解一對，謂觀彼世間相即空故名離世法，不待壞世。六理事一對，謂緣所起法名曰有為，無性真理名曰無為。會緣即真而不壞緣起，是名究竟分別無為；泯理唯事而不失理，名曰究竟分別有為。下文云「於有為界出無為界，而亦不壞有為界。」無為亦爾，可思准之。七三世一對，謂知三現在各攝過未及相即入，是為十世。靡，猶無也。貫，謂通也。於此三世無不通達。上來序分竟。

Third, in explaining the world of sentient beings, there are two [parts]: first, determining the persons; later, praising their real virtues. In the first there are four [distinctions]: (1) distinguishing the many from the few, meaning as many as the paramāṇus of ten Buddha-lands; (2) distinguishing the great from the small, meaning great bodhisattvas; (3) distinguishing the final from the initial, meaning bound to one last birth; (4) distinguishing the new from the old, meaning assembling together from other directions. However, regarding these four positions, looking from the former to the latter, they are progressively extraordinary, all of which can be known accordingly. In the third, "one birth" has three meanings: (1) in terms of human beings; (2) in terms of the heavens; (3) in terms of the body of descent and birth—these are in terms of the characteristics of transformation. If in terms of real retribution, among the four kinds of transformed retribution, only the very last position without birth and death still remains; hence it is called "one birth". The intention of this sūtra is explained in terms of the former meaning. Second, within praising virtues, the text has eight phrases, and the meanings have seven pairs: The first two phrases are a pair of medicine and disease, meaning the first phrase thoroughly understands their capacities and lineages, and the second phrase deeply realizes the dharmadhātu that is transmitted. Second, "constantly well contemplating", etc., explains the pair of defilement and purity: as in the Mahāyānasaṃgraha, the parikalpita defiled aspect on the paratantra is called saṃsāra, and the pariniṣpanna pure aspect is called nirvāṇa; the two aspects being not different is called the single paratantra. If one sees one aspect, the nature of the other aspect is not different. Therefore the sūtra says: "The Tathāgata sees neither saṃsāra nor nirvāṇa." Furthermore, the Madhyamakaśāstra says: "Between the world and nirvāṇa there is not the slightest difference." This is called the non-obstruction of defilement and purity. Interpenetrating the four phrases: either taking the root to follow the branch as only the worldly; or reversing this as only nirvāṇa; or mutually interpenetrating and dual-manifesting; or mutually eclipsing and both vanishing—skillfully contemplating this principle is called "well contemplating", and constantly contemplating without rest is called "constantly contemplating". Third is the pair of cause and effect, meaning the various distinctions in the fruition of retribution and karmic cause of sentient beings; clearly understanding that these are all established relying on the mental activities of the consciousnesses of sentient beings. Fourth is the pair of teaching and meaning, meaning that meaning is the meaning of all phenomena signified, and flavor is the teaching of all phenomena as signifier, namely the padakāya and vyañjanakāya. Fifth is the pair of bondage and liberation, meaning that contemplating that the characteristics of that world are identical to emptiness is called departing from worldly dharmas, without waiting to destroy the world. Sixth is the pair of principle and phenomena, meaning that dharmas arisen from conditions are called conditioned, and the true principle of naturelessness is called unconditioned. Unifying conditions as identical to the real without destroying dependent arising is called completely distinguishing the unconditioned; obliterating principle as solely phenomena without losing principle is called completely distinguishing the conditioned. A lower text says: "Issuing the unconditioned realm within the conditioned realm, yet also not destroying the conditioned realm." The unconditioned is likewise; it can be considered accordingly. Seventh is the pair of the three times, meaning knowing that the three presents each subsume the past and future and mutually identify and enter; this constitutes the ten times. Mi is like 'none'. Guan means 'penetrating'. In these three times there is nothing that is not thoroughly penetrated. The introductory section above is concluded.