華嚴經探玄記 4.19

4.19

第四徵體辨相中，先徵體云：何以得知差別無邊？等法界故；後辨相云：未論十方盡空世界。且約此一娑婆界說略辨十種，以顯無盡。餘無邊界應准知之。此種種身等，有諸德釋為佛身等，是故下辨名號不同，則釋種種名也。今細尋此文及准《兜沙經》，此乃是所化眾生，非是能化之佛。以此句長，是西國語法，應云教化一切種種身等乃至不同之眾生為一句，所見亦異別為一句，義即可解。但為佛土平等無別可別，故寄於所化眾生差別，以辨土海差別之相。於十句中，初一總舉五蘊身差別；二依身立名不同；三身在一切處；四隨種種處有種種形色，謂白黑等；五隨有身命有脩短；六識能取得諸境，或修行證得分齊；七境體入根，或智能入法，或悟入門異；八略唯六根，廣二十二根，或信等五根、或利鈍生熟等，如下第九迴向諸根海處說；九諸趣差別，或四生五趣，如生行稠林等；十業異報殊，如業行稠林等。依梵本及《兜沙經》，此一一句皆有種種言，存略故爾，是故結云種種不同眾生也。所見亦異者，非直業報依正差別無邊，心中懷見悕望各異。《兜沙》中名各各有聞佛聲。又亦前九句辨報差別、第十明業差別，此顯見差別。又說此眾生差別分齊為土海相者，有三義釋，如上標中不思議處辨，可於此思之用耳。

In the fourth part, investigating the essence to distinguish the characteristics, first it investigates the essence, saying: "How is it known that the distinctions are boundless? Because they are coextensive with the dharmadhātu." Then it distinguishes the characteristics, saying: Not to mention the worlds exhausting empty space in the ten directions, just in terms of this one Sahā world, ten kinds are briefly distinguished to reveal the inexhaustible. The other boundless worlds should be known by analogy to this. These "various bodies" and so forth have been interpreted by some masters as the Buddha's bodies and so on; thus below, distinguishing that their names are different is interpreted as various names. Now, carefully examining this text and taking the Dousha jing as a standard, these are sentient beings to be transformed, not the Buddha who can transform. Because this sentence is long, being Sanskrit syntax, it should say: teaching and transforming all sentient beings of various bodies and so on down to different kinds forms one sentence, and what they see is also different forms a separate sentence; then the meaning can be understood. Only because the Buddha-land is impartial, with nothing distinct that can be distinguished, does it draw upon the distinctions of the sentient beings to be transformed to distinguish the characteristics of the sea of lands. Among the ten phrases: 1. generally raising the differences of bodies of the five aggregates; 2. the differences in establishing names based on bodies; 3. bodies being in all places; 4. according with various places, there are various shapes and colors, namely white, black, and so forth; 5. according to having bodies, lifespans have length and shortness; 6. consciousness being able to apprehend various realms, or the limits attained through practice and realization; 7. the essence of realms entering sense faculties, or wisdom being able to enter phenomena, or the entry gates of awakening being different; 8. briefly only six faculties, broadly twenty-two faculties, or the five faculties such as faith, or sharp, dull, immature, mature, and so forth, as expounded below in the section on the sea of faculties in the ninth dedication; 9. the distinctions of the various destinies, or the four modes of birth and five destinies, such as the dense forest of modes of birth; 10. different karmas and distinct retributions, such as the dense forest of karmic actions. According to the Sanskrit text and the Dousha jing, each and every one of these phrases has the word "various"; it is only omitted here for brevity; therefore it concludes by saying "sentient beings of various differences." "What they see is also different": not only are the distinctions of their karmic retributions, dependencies, and primaries boundless, but the views and expectations cherished in their minds are also each different. In the Dousha [jing], it is called each hearing the Buddha's voice. Furthermore, the first nine phrases distinguish retributions, the tenth clarifies karma, and this reveals the distinctions of views. Moreover, explaining these distinctions and limits of sentient beings as the characteristics of the sea of lands has three interpretations, as distinguished above under "inconceivable" in the thesis; one may reflect upon and apply them here.