華嚴經探玄記 4.36

4.36

第三重照十方各百世界。偈中作二釋：一初一偈歎報身德、餘九歎化身德。前中，初二句明大智德、次一句大定德、下一句大悲德。又釋：以理智照真故，覺諸法如空，得心淨無礙也。以量智了俗故，覺諸法如幻，得調群生也。二釋：初一是總、餘九別。總中由應機現起故、如幻故，令見差別。由則不起故、如空故，平等一味。由起不起無二故、調伏眾生，則常心淨，故云無障礙。下九偈中各具此無二義，故用常寂也。又前三句明淨緣起體、下一句明緣。下九偈以體從緣，正明緣起相。於中或見者，有三義：一就一人異時見，謂如初時見初生，乃至後時見涅槃，次第而見；二多人同時見，謂有人見正說法時，則於彼上有見涅槃等，皆無障礙，互不相見；三一人同時見，謂見初生時於中則見涅槃等，如下文八相微細等，良由淨心無礙，故得圓融普應。於中，一初生、二行七步時、三顧眄十方時、四師子吼說天上天下我獨尊時、五出家、六成道、七轉法輪、八現神力、九入涅槃。

The third layer illuminates a hundred worlds in each of the ten directions. In the verses, two interpretations are given: First, the first verse praises the virtues of the saṃbhogakāya, and the remaining nine praise the virtues of the nirmāṇakāya. In the former, the first two lines explain the virtue of great wisdom, the next line the virtue of great concentration, and the final line the virtue of great compassion. Another explanation: because wisdom of principle illuminates reality, one realizes that all dharmas are like space and attains an unobstructed purity of mind. Because quantitative wisdom comprehends conventional truth, one realizes that all dharmas are like an illusion and is able to tame the multitudes of beings. Second interpretation: the first [verse] is general and the remaining nine are specific. In the general one, because it appears in response to capacities, being like an illusion, it causes differences to be seen. Because it is fundamentally unarisen, being like space, it is of single, equal taste. Because arising and non-arising are not two, in taming sentient beings [the Buddha's] mind is ever pure; hence it says "unobstructed." Each of the nine verses below possesses this meaning of non-duality, and therefore function is ever tranquil. Furthermore, the first three lines explain the essence of pure conditioned arising, and the final line explains the conditions. The nine verses below accord with conditions from the essence, directly explaining the aspects of conditioned arising. Among them, [the phrase] "some see" has three meanings: 1. In terms of one person seeing at different times: such as seeing the initial birth at first, up to seeing nirvāṇa at a later time, seeing them sequentially. 2. Multiple persons seeing at the same time: that is, when someone sees the turning of the wheel of Dharma, others seeing above that the nirvāṇa and so forth; all are unimpeded and do not see one another. 3. One person seeing at the same time: that is, at the time of seeing the initial birth, within it one sees nirvāṇa and so on, as described below regarding the subtlety of the eight aspects and so forth. This is truly because the pure mind is unobstructed, and thus can achieve perfect interpenetration and universal response. Among these: 1. initial birth; 2. taking seven steps; 3. gazing in the ten directions; 4. roaring the lion's roar, saying, "Above the heavens and below the heavens, I alone am supreme"; 5. leaving home; 6. attaining bodhi; 7. turning the wheel of the Dharma; 8. manifesting spiritual powers; 9. entering nirvāṇa.