華嚴經探玄記 4.20

4.20

第五徵相辨用中，先徵相云：所隨根器差別可爾，能隨差別云何可見。釋用云：異機印現，佛法多門，難可具說。就異論三：初身名普應用、二言教遍周用、三光輪窮照用，並與下為則。又可分二：一佛、二法。佛中亦二：一身、二名。法亦二：一實、二權。於中佛身及實教差別難明，〈光覺品〉同說；佛名權教易辨差別，此二品別論。又釋：此初二品，文殊舉義答，酬前所問；後一品，如來舉事答，釋成前義，故就前二品中辨名教二法。既此差別如上所問，佛剎等義差別難思。與法界等意存於此，即為通答也。就初釋名別中二：先顯名別、後「是皆」下釋別所由。前中二：初徵、後釋。釋中三：初辨此界、二十方界、三盡窮法界。問：此中名號為唯是舍那佛名？為通餘佛？答：若約三乘，唯此界內百億萬是釋迦名，餘十方界是別佛名。若約一乘，盡法界總是舍那名。問：若爾，何故上文云十方諸佛說法知彼心行等？答：皆此佛所化處，故無別佛也。又是釋迦海印中現，故無別佛。又釋：如一佛名既遍十方，餘十方佛皆各如是遍於十方也。又若三乘機，於諸四天下中隨各聞彼當處佛號，未必知於餘處佛名。若一乘機，一時頓納一切名號，以應一切機之名。一機能受者，是普賢機故，一機即是一切機故。又此名號，若依小乘是實名；三乘初教即假即空之名，終教此名即平等同真如，經云「名字性離，是名解脫」也；頓教一切皆絕，名無名俱離；圓教亦俱離，不礙名故。今一名即一切名、一切名入一名，而不壞不礙，攝一切法界盡，因陀羅網名也。問：此大千界，依餘經論，大圍山內平滿有百億四天下，上方下方不得更有四天下。若上下皆有，則一一四天下皆有上下，故應有三百億，云何仍說唯百億耶？答：若小乘實處，理無改動。若三乘，雖即空真如等，而不礙事，故不壞本事。若此一乘，事即無礙融改自在。是故此中明處，隨教而圓融，應十數顯無盡。此娑婆一界有二種融：一以說法之處即為當中，為成主伴，融彼百億令有上下，使得圓，故無三百也；二縱於最東近圍山邊一四天下為說法主，即是當中融彼餘四天下，還有十方眷屬具足，以諸四天下皆望他為伴、望自為主故，是則圍山亦隨融移改也，餘十方界等融義准之，此約一乘教。若約三乘，不得如此，如餘經論說之。《娑婆》此云堪忍。《悲華經》云「是中眾生貪瞋癡等過，梵王忍之，故為名也。」《放鉢經》（云云）。須菩提，此云善實。訶尼，此或云捨義，或云生滅，以本語難定也。婆伽婆，有六義（云云）。伊那婆那，此云王林，謂佛為太子時在此林中生，故立此名也。第二釋別所由中三：初牒機、二施化、三化意。初中二意：一云此等名號遍法界者，猶自且依於佛有緣可化眾生有此差別，非謂一切；二云此機何得於佛有緣？謂佛往昔多劫修時，見聞隨喜等，故有緣也（更有逆順云云，如別記在）。二施化中五句：初句總說三輪攝化善巧、二語業方便、三身業方便、四意業方便、五施化稱根。又釋：初句身現威儀以攝生，故云種種方便；二語業梵音等；三所說法，謂為人天說業報等，為二乘等說於權道，即四諦是。三化意者，謂隨說人天二乘等法意，欲令其知如來法。

Fifth, within investigating the marks to discern the function: first, investigating the marks states: "That the differences in the capacities that are adapted to should be so is acceptable, but how can the differences in that which adapts to them be seen?" Explaining the function states: "Reflected and manifested according to different capacities, the approaches to the Buddha's teaching are numerous, difficult to expound in full." Regarding the differences, three [points] are discussed: first, the function of the body and names applying universally; second, the function of the spoken teachings pervading everywhere; third, the function of the wheel of light shining exhaustively. All [three] serve as a model for what follows. Furthermore, they can be divided into two: first, the Buddha; second, the Dharma. Within the Buddha there are also two: first, the body; second, the names. The Dharma also has two: first, the real; second, the provisional. Among these, the differences in the Buddha's body and the real teaching are difficult to clarify and are explained together in the chapter "Awakening through Light"; the differences in the Buddha's names and the provisional teaching are easy to discern, and these two chapters discuss them separately. Another explanation: in these first two chapters, Mañjuśrī raises the principle to answer, replying to the previous question; in the latter chapter, the Tathāgata raises concrete phenomena to answer, explaining and confirming the previous principle. Therefore, within the preceding two chapters, the two dharmas of names and teachings are distinguished. Since these differences are as asked above, the differences in the meanings of buddha-fields and so forth are difficult to conceive. The intention that they are equal to the dharmadhātu lies in this, and thus serves as a comprehensive answer. Within the first, explaining the differences of names, there are two: first, revealing the differences of names; second, from "These are all..." downward, explaining the reason for the differences. The former has two: first, the investigation; second, the explanation. Within the explanation there are three: first, discerning this realm; second, the realms of the ten directions; third, exhausting the entire dharmadhātu. Question: Are the names here exclusively the names of Rocana Buddha, or do they apply commonly to other buddhas? Answer: If considered from the perspective of the three vehicles, exclusively within this realm the hundred billion ten-thousands are the names of Śākyamuni, and the other realms of the ten directions are the names of other buddhas. If considered from the perspective of the one vehicle, throughout the entire dharmadhātu all are names of Rocana. Question: If so, why does the text above state that the buddhas of the ten directions expound the Dharma, knowing the mental actions of those [beings] and so forth? Answer: All are the places converted by this Buddha; therefore there are no separate buddhas. Furthermore, they are manifested within Śākyamuni's sāgara-mudrā; therefore there are no separate buddhas. Another explanation: just as the names of one buddha pervade the ten directions, so each of the remaining buddhas of the ten directions likewise pervades the ten directions. Furthermore, beings of three-vehicle capacity, within each of the four continents, merely hear the buddha-name of their respective place, and do not necessarily know the buddha-names of other places. Beings of one-vehicle capacity receive all names at once simultaneously, so that with names responding to all capacities, a single capacity is able to receive them, because this is the capacity of Samantabhadra, and one capacity is identical to all capacities. Furthermore, regarding these names: if based on the Hīnayāna, they are real names; in the initial teaching of the three vehicles, they are names that are identical to nominal designation and identical to emptiness; in the final teaching, these names are identical to equality and identical to tathatā, as the sūtra states, "The nature of names is detached; this is called liberation"; in the sudden teaching, all are cut off, and names and namelessness are both transcended; in the round teaching, both are also transcended, yet without obstructing names. Now, one name is identical to all names, all names enter into one name, yet without destroying and without obstructing, completely encompassing the entire dharmadhātu; these are Indra's-net names. Question: Concerning this great-thousand realm, according to other sūtras and treatises, inside the Great Iron Enclosure Mountains it lies flat and completely contains one hundred billion four continents, and above and below there cannot be further four continents. If there were both above and below, then each four continents would have above and below, and so there should be three hundred billion. Why is it still said that there are only one hundred billion? Answer: In the real locations of the Hīnayāna, the principle admits of no alteration. In the three vehicles, although they are identical to emptiness, tathatā, and so forth, they do not obstruct concrete phenomena, and therefore do not destroy the original phenomena. In this one vehicle, phenomena are unobstructed, interpenetrating and altering freely. Therefore, the locations clarified here are perfectly interpenetrating according to the teaching, corresponding to the number ten to reveal the inexhaustible. This single Sahā realm has two kinds of interpenetration: first, taking the place of expounding the Dharma as the center, to establish host and retinue, it harmonizes those one hundred billion so that they have above and below, making them complete; hence there are not three hundred billion. Second, even if a single four continents at the easternmost edge near the Enclosure Mountains is taken as the host expounding the Dharma, that is itself the center, interpenetrating those remaining four continents, so that it still has the complete retinue of the ten directions; because all four continents are retinues with respect to others, and hosts with respect to themselves. In this way, the Enclosure Mountains also shift and alter according to this interpenetration. The principle of interpenetration in the other realms of the ten directions and so forth should be understood accordingly. This is according to the one-vehicle teaching; according to the three vehicles, it cannot be like this, as stated in other sūtras and treatises. "Sahā" is translated here as "endurance." The Karuṇāpuṇḍarīka Sūtra states: "The beings within it have faults such as greed, anger, and delusion; the Brahmā king endures them, hence it is so named." The Fangbo jing [states similarly] (and so on). "Subhūti" is translated here as "Good and Real." "Hani": this is said by some to mean "renunciation," or by others to mean "arising and ceasing"; the original word is difficult to determine. "Bhagavat" has six meanings (and so on). "Inavana": this is translated as "King's Grove," meaning that when the Buddha was the crown prince, he was born in this grove, hence this name was established. In the second part, explaining the reason for the differences, there are three: first, mentioning the capacities; second, applying conversion; third, the intent of conversion. Within the first there are two meanings: first, saying that these names pervade the dharmadhātu still only refers provisionally to beings who have affinities with the Buddha and can be converted as having these differences, not meaning all beings; second, saying: how did these capacities come to have affinities with the Buddha? It means that when the Buddha cultivated for many kalpas in the past, they saw him, heard him, rejoiced in accord, and so forth, and thus had affinities (there are further adverse and favorable affinities, and so forth, as recorded in a separate note). Within the second, applying conversion, there are five clauses: the first clause generally explains the skill-in-means of gathering and converting through the three wheels; second, the upāya of vocal karma; third, the upāya of bodily karma; fourth, the upāya of mental karma; fifth, applying conversion in accordance with capacities. Another explanation: the first clause is manifesting bodily deportment to gather sentient beings, hence it says "various upāyas"; second is the vocal karma of the Brahmā voice and so forth; third is the Dharma expounded, meaning expounding karmic retribution and so forth for humans and devas, and expounding the provisional path for the two vehicles and so forth, which is the four noble truths. Third, the intent of conversion means that the intent of expounding the teachings of humans, devas, the two vehicles, and so forth in accordance [with their capacities] is that he wishes to lead them to know the Tathāgata's Dharma.