華嚴經探玄記 4.31

4.31

三宗趣者，先宗、後趣。宗有二：一開、二合。開中三：一能照之光、二光所照境、三照所成覺。此三各二：一身光照事境，令眾覺見事無限礙，即長行所辨二智光照理境令眾覺見，理無差別即頌中所明。二合者，良以理事俱融唯一境故，故得一事即遍無邊而不壞本相。由境無二故，身光即智光，唯一無礙光。如《涅槃經》云「是光無相，非青見青也。」又亦則事覺即理覺，平等唯一覺。又以此光不異覺境，三法圓融唯一法界，雖平等絕相而具一切恒不雜亂，以無障礙故。二明意趣者，顯此無礙理事有多意趣，略謂五種：一近與信中菩薩為所信境故；二遠與下文一部為則，以下諸會等中皆結通云一切世界亦如是說者，指此文也；三為顯如來出世，以一乘圓教於須彌樓山等一類世界施化分齊故；四為顯一會則一切會故，第一卷云「其身遍坐一切道場」者是也；五顯理事俱無障礙，令眾生捨執依法故也。

Third, the central theme and purport: first the central theme, then the purport. The central theme has two: first, unfolding; second, combining. Within unfolding there are three: first, the light that illuminates; second, the objective realms illuminated by the light; third, the awakening accomplished by illumination. These three each have two: the light of the physical body illuminates phenomenal realms, causing the assembly to awaken to and see phenomena without limitation or hindrance—this is what is distinguished in the prose; the light of wisdom illuminates realms of principle, causing the assembly to awaken to and see that principle is without differentiation—this is what is clarified in the verses. Second, combining: because principle and phenomena thoroughly interpenetrate as a single realm, a single phenomenon can pervade boundlessly without destroying its original mark. Because the realm is non-dual, the light of the physical body is identical to the light of wisdom, being solely a single unobstructed light. As the Nirvāṇa Sūtra states: "This light has no mark; it is not blue, yet is seen as blue." Furthermore, phenomenal awakening is identical to awakening to principle, equally being solely a single awakening. Furthermore, because this light is not different from the realm of awakening, the three dharmas perfectly interpenetrate as a single dharmadhātu; although equal and detached from marks, it possesses all [phenomena] without ever being disordered, because it is free of obstruction. Second, clarifying the purport: revealing these unobstructed principles and phenomena has many purports, briefly five: first, immediately, to serve as the realm of faith for the bodhisattvas in [the stage of] faith; second, remotely, to serve as a model for the entire work below, since below in various assemblies it is universally concluded that "in all worlds it was also spoken like this," referring to this text; third, to reveal the Tathāgata's appearance in the world, applying the scope of conversion of the round teaching of the one vehicle to categories of worlds such as Mount Sumeru; fourth, to reveal that one assembly is identical to all assemblies, as the first fascicle states: "His body universally sits in all bodhimaṇḍas"; fifth, to reveal that principle and phenomena are both without obstruction, causing sentient beings to abandon attachment and rely on the Dharma.