華嚴經探玄記 4.40

4.40

第七重照百萬世界。頌十偈：初一獨拔超世；二妙絕心境，無依者無境也；三性治離染，上句性離、次句治離、下二釋成；四離妄解真；五轉不轉法輪；六離有無想名正意思；七約真諦法絕一多；八約俗諦，於中初二句一多無雜、後二句顯了知之益。問：上云一中解無量等，與此相違，如何會釋？答：此中緣起有四句。一、一中有多，以一無性故。二、一中無多，以一不壞故。三、一中亦多亦不多，以不壞一而無性、無性而不礙一，故具二義也。四、一中非多非不多，以二義全奪，融雙泯故。又由初故有二，以若非無性即壞一故；由二故有初，以若壞一無無性故。是故二義，唯一事也。此約不壞，前約無性，故不相違。是即由一中無多，故一中有多也；返上亦爾。第三句與第四句俱不俱相順亦爾，並無礙成立，思准之。九觀三法相盡名念菩提：一諸法、二眾生、三國土。十觀三法如性名了佛法義。

The seventh layer illuminates a million worlds. There are ten gāthās: the first stands out uniquely, transcending the world; the second wonderfully cuts off mind and object—"having nothing to rely on" means having no object; the third is the abandonment of defilement through nature and antidote—the upper line is abandonment by nature, the next line is abandonment by antidote, and the lower two explain and complete this; the fourth is abandoning delusion and understanding truth; the fifth is turning and not turning the wheel of the Dharma; the sixth is being free from notions of existence and non-existence, termed correct thinking; the seventh is that, in terms of the ultimate truth, dharmas transcend oneness and multiplicity; the eighth is in terms of conventional truth, within which the first two lines state that the one and the many are not conflated, and the latter two lines show the benefit of fully understanding this. Question: The above states that within one, one understands the immeasurable, which contradicts this; how are they reconciled? Answer: Conditioned arising here has four propositions: 1. Within one there is multiplicity, because one lacks inherent nature. 2. Within one there is no multiplicity, because one is not destroyed. 3. Within one there is both multiplicity and non-multiplicity, because while not destroying the one, it lacks inherent nature, and lacking inherent nature, it does not obstruct the one; hence it possesses both meanings. 4. Within one there is neither multiplicity nor non-multiplicity, because the two meanings completely cancel each other out, melting away and both vanishing. Moreover, because of the first there is the second, for if it did not lack inherent nature, it would destroy the one; because of the second there is the first, for if it destroyed the one, there would be no lack of inherent nature. Therefore the two meanings are a single matter. This [verse] refers to non-destruction, while the previous referred to lacking inherent nature, so they do not contradict each other. Thus, because within one there is no multiplicity, within one there is multiplicity; the reverse of the above is also true. The third and fourth propositions agreeing in both being so or not being so are also like this; they are established without obstruction. Reflect and deduce accordingly. The ninth is contemplating the exhaustion of marks of the three dharmas, termed mindfulness of bodhi: 1. all dharmas, 2. sentient beings, 3. lands. The tenth is contemplating the three dharmas as being like the nature, termed comprehending the meaning of the Buddha's Dharma.