華嚴經探玄記 4.60

4.60

第四佛說法甚深。初難中二：先舉法正難、後遮救重難。前中二：初舉正義；二正設難，謂十種相違。一法是一味真如也。難意云：所覺既一，設教種種。義若非一，可使隨言竝實，即乖一味，應失所證；義若一味，而不隨言，即諸教種種皆應虛妄。此是教義相違難。彼若救言：我此所證一味理中具多德故，是故諸教各顯一德，故不相違。為遮此救，故重難云：而於法性中分別推求，如此多種實不可得，不可得故教便乖義。又釋：此是體用相違難。謂覺一法是體，應機現多是用。若以體從用，應乖失一法；若用同體，種種便虛。若言一法之內有種種故不相違者，而法性中求種種不可得，故不成救也。十句中，初一總；餘九別，一教聲普遍、二教力攝生、三聲聲差別（已上口業）、四身業、五意業、六身用、七依報、八嚴土、九分齊。若具說，應一一句初皆云唯覺一法，云何無量也。答中，德首答者，顯法理德深故。於中二：初一偈歎問略答。答意云：以一味法界是無分別義，非是一數之一，是故隨緣成多而不異一味，一味湛然而不礙種種，此二無二，是故諸教竝實而一味理存。如此無礙，是故名為甚深微妙義也。又釋：此不異多之一，是如來所覺，不異一之多，是如來所說，是故一為甚深。以不異多故，多亦爾，反上可知，故云甚深妙義。求功德者，以知一起多堪攝生故，求此一得；又知多歸一堪證理故，求此多得，故名智者也。下半偈德首自顯約法為名也。此中九喻，竝顯不改，一無分別而成事差別。一明法能荷載萬機喻；二緣滅眾惑喻；三入器無變喻，謂如法界勝流義等；四拂動諸根開覺喻，謂熏成種子動令厭求也；五應欲隨潤喻，龍如佛身、雷如梵音、雨如正教，無分別故不異一也；六緣生眾德喻，謂依淨法界成修生諸行等；七無垢照機喻；八應機無往喻；九隨緣不變喻。此上諸門皆不異一，無分別而現多種利益事。如梵應大千喻，如說無量也；身無異喻，一味常存也。餘門竝准。

Within the fourth [section], on the profound depth of the Buddha's preaching of the Dharma, first there is an objection, and then an explanation. Within the initial objection, there are two parts: first, positing the doctrine to make the direct objection, and then refuting a defense with a renewed objection. In the former, there are two parts: first, positing the correct principle; second, directly raising the objection, namely ten kinds of contradictions. The first dharma is the single-flavor suchness. The intention of the objection is: since what is awakened to is one, but the teachings established are diverse, if the signified meaning is not one, then each can be true according to the words, which contradicts the single flavor, and one would lose what was realized; if the signified meaning is of a single flavor, but does not accord with the words, then all the diverse teachings should be false. This is the objection of contradiction between teaching and meaning. If the opponent defends by saying: "Within the principle of single flavor realized by me, many virtues are fully present; therefore, the various teachings each reveal one virtue, and thus there is no contradiction." To refute this defense, the renewed objection says: "However, discerning and seeking within dharmatā, such diverse kinds are truly unobtainable; because they are unobtainable, the teaching contradicts the meaning." Another explanation: this is an objection of contradiction between essence and function. Awakening to the one dharma is the essence, and manifesting diversity in response to capacities is the function. If one subordinates essence to function, one should contradict and lose the one dharma; if function is identical with essence, the diverse kinds become empty. If one says that because there are diverse kinds within the one dharma there is no contradiction, yet seeking diverse kinds within dharmatā is impossible, the defense does not hold. Among the ten lines, the first is general; the remaining nine are specific: (1) teaching sounds being pervasive; (2) teaching power gathering sentient beings; (3) sound after sound being differentiated (the above pertain to vocal karma); (4) physical karma; (5) mental karma; (6) physical function; (7) dependent retribution; (8) adornment of the lands; (9) boundaries. If fully stated, the beginning of every line should say: "Awakening only to the one dharma, how can there be the immeasurable?" In the reply, Guṇacūḍa replies to reveal the depth of the virtues of the principle of the Dharma. Within it, there are two parts: first, one verse praises the question and briefly replies. The intention of the reply is: because the single-flavor dharmadhātu has the meaning of non-conceptualization, it is not the 'one' of numbers; therefore, it becomes many according to conditions without departing from the single flavor, and the single flavor is serene without obstructing diversity. These two are non-dual; therefore, all teachings are simultaneously true, while the principle of single flavor is preserved. Being thus unobstructed, it is called the profoundly deep and subtle meaning. Another explanation: this 'one' that is not distinct from the many is what the Tathāgata awakened to; this 'many' that is not distinct from the one is what the Tathāgata preached; therefore, the 'one' is profoundly deep. Because it is not distinct from the many, the many is also like this; the reverse of the above is understandable; hence it is called the profoundly deep and subtle meaning. "Those who seek merit" means that because they know that the one produces many and is capable of gathering sentient beings, they seek and attain this one; furthermore, because they know that the many returns to the one and is capable of realizing the principle, they seek and attain this many; hence they are called "the wise." The latter half of the verse shows Guṇacūḍa himself revealing his name based on the Dharma. Here, the nine analogies all reveal remaining unchanged—a single non-conceptualization while accomplishing differentiated events: (1) the analogy explaining the Dharma's ability to bear all capacities; (2) the analogy of conditions extinguishing all delusions; (3) the analogy of entering vessels without alteration, which refers to meanings such as the superior flow of the dharmadhātu; (4) the analogy of stirring the faculties to awaken, which refers to perfuming seeds to stir them toward aversion and aspiration; (5) the analogy of adapting to desires and moistening accordingly, where the dragon is like the Buddha's body, thunder is like the Brahmā sound, and rain is like the correct teaching, being non-conceptualized and therefore not distinct from the one; (6) the analogy of conditions generating all virtues, which refers to cultivating and generating all practices based on the pure dharmadhātu; (7) the analogy of being stainless and illuminating capacities; (8) the analogy of responding to capacities without going anywhere; (9) the analogy of adapting to conditions without changing. All the above approaches do not depart from the one, non-conceptually manifesting diverse beneficial activities. Just as Brahmā responds to the trichiliocosm is an analogy for preaching the immeasurable; the body having no difference is an analogy for the single flavor permanently enduring. The remaining approaches are all inferred accordingly.