華嚴經探玄記 4.65

4.65

第九一乘甚深難，中三。初舉正義、二設難顯違、三結難反徵。難意：一切諸佛同修一乘，因行既同，得果應一。云何今見諸佛世界種種不同，乃至法住如是十種各各不同？無有不具如是一切差別佛法，而言唯以一乘，其義安在？此是以因徵果難，因同果亦同；亦是以果徵因難，謂果異因亦異。答：意理實因同果無差別，但隨眾生感見差別，非是諸佛自有優劣，以明達一乘順相故。賢首答之，十偈分二：初二偈就實以明因果俱一，明上唯一乘得出也。於中，先因一、後果一。因中，初半明所依法性一、下半能依行修一。果中，初半所證法身一；下半修生勝德一，於中心是大定齊、次是大智齊，此二是內同，力無畏等是外化用齊。通論有三：初體同、次德齊、後用等。二有八偈，明以體從緣現有種種，明上世界等不同是隨機見異，非佛有別，則展轉釋疑。於中，初一明佛隨機現差別。二疑云：何故現異？釋：以眾生業異見差別故。三疑何以得知眾生俱依自業見異？釋：以眾生既不見諸佛法身眾等故，明知是但見自心所現差別，非是佛體有若干也。此明報佛身土，地前二乘俱不能見也。四疑真佛平等，眾生不見，誰能見耶？釋：本行廣淨等者得見故，此明地上菩薩見實報身土。五疑地前眾生既不得見，何由得入真？釋：以佛力自在，各令分見，後還令入。六疑佛力既自在，何不則令眾生一種見耶？釋：佛無憎愛，彼依自心故見差別。七疑云：我今現見佛自差別，豈關我心，是故差別過在於佛。釋云：若不唯汝心，可如所責；既實是汝自心變現，故非佛咎。八疑云：若佛不自有差別現，何故有常見、有不見等？釋云：淨心器者自心感見，以佛是心法如是故也。

The ninth is the difficulty concerning the profundity of the One Vehicle, which contains three [parts]: first, adducing the correct meaning; second, setting up the difficulty to reveal the contradiction; third, concluding the difficulty by cross-examination. The meaning of the difficulty: All Buddhas equally practice the One Vehicle; since their causal practice is identical, the fruit they attain should be one. Why do we now see diverse differences in the Buddha-realms, down to the ten kinds of each being distinct, such as the duration of the Dharma? There is none that does not possess all such differentiated Buddha-dharmas, yet it is said that there is solely the One Vehicle—what is the meaning behind this? This is a difficulty examining the fruit through the cause: if the causes are identical, the fruits should also be identical; it is also a difficulty examining the cause through the fruit: meaning if the fruits differ, the causes must also differ. The intention of the answer: In truth and principle, the causes are identical and the fruit is without differentiation; it is merely that they appear differentiated in accordance with the capacities and perceptions of sentient beings; it is not that the Buddhas themselves have superiority or inferiority, because they clearly comprehend the One Vehicle and accord with its characteristics. Xianshou answers it; the ten verses are divided into two: The first two verses elucidate that in reality cause and fruit are both one, clarifying that the above-mentioned sole One Vehicle is attained. Herein, first is the unity of cause, and next is the unity of fruit. In the cause: the first half clarifies that the dharmatā on which it relies is one; the lower half clarifies that the practice that relies on it is one. In the fruit: the first half clarifies that the dharmakāya realized is one; the lower half clarifies that the superior virtues produced by cultivation are one; herein, the mind is the equality of great samādhi, next is the equality of great wisdom—these two are internal identity; the powers, fearlessnesses, and so forth are the equality of external transformative functions. Broadly speaking, there are three: first, identity of essence; next, equality of virtue; last, equality of function. Second, there are eight verses clarifying that following conditions from the essence, diverse [manifestations] appear, clarifying that the aforementioned differences of worlds and so forth are differences in perception following capacities, not that the Buddha has distinctions; this successively resolves doubts. Herein, the first one clarifies that the Buddha manifests distinctions according to capacities. The second raises the doubt: Why manifest differences? The explanation: Because sentient beings' karmas differ, their perceptions are differentiated. The third raises the doubt: How is it known that sentient beings all perceive differences based on their own karma? The explanation: Since sentient beings do not see the dharmakāya, assemblies, and so forth of the Buddhas, it is clearly known that they merely see the distinctions manifested by their own minds, not that the Buddha's essence has multiple [forms]. This clarifies that both those prior to the bhūmis and [practitioners of] the two vehicles cannot see the saṃbhogakāya Buddha's body and land. The fourth raises the doubt: If the true Buddha is equal and sentient beings do not see [him], who can see [him]? The explanation: Those whose fundamental practice is vast and pure, etc., are able to see [him]; this clarifies that bodhisattvas above the bhūmis see the actual saṃbhogakāya body and land. The fifth raises the doubt: Since sentient beings prior to the bhūmis cannot see [him], by what means can they enter the truth? The explanation: Through the sovereign power of the Buddha, each is made to see a portion, and later made to enter. The sixth raises the doubt: Since the Buddha's power is sovereign, why does he not cause sentient beings to have a single kind of vision? The explanation: The Buddha is free from hatred and love; they perceive differences relying on their own minds. The seventh raises the doubt: I now presently see that the Buddha himself is differentiated—how does this concern my mind? Therefore, the fault of differentiation lies with the Buddha. The explanation states: If it were not solely your mind, it could be as blamed; since in reality it is the transformation and manifestation of your own mind, it is not the Buddha's fault. The eighth raises the doubt: If the Buddha does not inherently manifest differentiations, why is there constant seeing, non-seeing, and so forth? The explanation states: Those whose mental vessels are pure perceive him through the resonance of their own minds, because the Buddha is thus as a mental phenomenon.