華嚴經探玄記 3.51

3.51

Tenth, within the section on directly expounding the ocean of dharmas, first it clarifies that the expounders differ across the assemblies: only the two chapters "Asaṃkhyeya" and "Minor Marks" are spoken by the Buddha, while the rest are all spoken by bodhisattvas; what this signifies is explained below. Furthermore, according to the Dà zhìdù lùn, there are five kinds of exposition: 1. spoken by the Buddha; 2. spoken by disciples; 3. spoken by ṛṣis; 4. spoken by devas; 5. spoken by apparitions. This is based on vocalized sounds, names, phrases, and the like. If viewed from the perspective of bestowing [meaning], it extends to both the sentient and insentient; this is according to the three vehicles. Furthermore, there are five kinds of exposition as stated below: "spoken by the Buddha, spoken by bodhisattvas, spoken by lands, spoken by sentient beings, spoken by everything in the three times." This extends to all dharmas such as the three realms; it is according to the One Vehicle. In the text there are two parts: first, extensively discerning the ocean of worlds, answering the previous question on the fruit; second, from "In the distant past" onward, answering the previous question on the cause. Within the first there are two parts: first, a detailed exposition of worlds in prose; second, verses providing a comprehensive summary. Within the former there are two parts: first, a general discussion of the ten worlds; second, a specific discernment of the Padmagarbha world, which also explains the tenth, the world of destruction, because becoming is itself destruction. Within the former there are two: first, listing the headings of the chapters; second, distinguishing and explaining according to the headings. In the first there are three: first, generally announcing and citing verification; second, directly listing the ten names; third, concluding their inexhaustibility. Among these ten, the first has four meanings: 1. because the essence of the land is devoid of marks and is only established through speech, it is called "spoken world," as it is established within the four competent knowledges, and as discussed below under dependent origination regarding the contemplation of bondage and the like; 2. because names and words perfume the consciousness to manifest the land, it is named "spoken"; 3. the sounds of speech within the land, as discerned in the verses below; 4. because the names established for the worlds are different, it is called "spoken." The first is "exposition itself is the world"; the latter three are "the worlds of exposition." 2. Worlds gathered through conditions; 3. enduring through support; 4. outer shapes and distinctions; 5. internal substance filled to capacity; 6. qualities and marks adorned and magnificent; 7. purity free from defilement and function; 8. the receptacle pure and the Buddha arising; 9. the duration of kalpas. 10. The conditions dispersing and departing are all vast and profound; they are all termed "oceans." Every single world is endowed with these ten.