大方廣佛華嚴經疏 1.2

1.2

往復無際、動靜一源，含眾妙而有餘、超言思而逈出者，其唯法界歟。剖裂玄微、昭廓心境，窮理盡性、徹果該因，汪洋冲融、廣大悉備者，其唯《大方廣佛華嚴經》焉。故我世尊十身初滿、正覺始成，乘願行以彌綸、混虛空為體性，富有萬德、蕩無纖塵，湛智海之澄波，虛含萬象；皦性空之滿月，頓落百川；不起樹王，羅七處於法界；無違後際，暢九會於初成。盡宏廓之幽宗、被難思之海會，圓音落落，該十剎而頓周；主伴重重，極十方而齊唱。雖空空絕跡，而義天之星象燦然；湛湛亡言，而教海之波爛浩澣。若乃千門潛注，與眾典為洪源；萬德交歸，攝群經為眷屬。其為旨也，冥真體於萬化之域、顯德相於重玄之門，用繁興以恒如、智周鑑而常靜，真妄交徹，即凡心而見佛心；事理雙修，依本智而求佛智。理隨事變，則一多緣起之無邊；事得理融，則千差涉入而無礙。故得十身歷然而相作、六位不亂而更收，廣大即入於無間、塵毛包納而無外，炳然齊現猶彼芥瓶、具足同時方之海滴。一多無礙，等虛室之千燈；隱顯俱成，似秋空之片月；重重交映，若帝網之垂珠；念念圓融，類夕夢之經世；法門重疊，若雲起長空；萬行芬披，比華開錦上。若夫高不可仰，則積行菩薩曝腮鱗於龍門：深不可闚，則上德聲聞杜視聽於嘉會。見聞為種，八難超十地之階；解行在躬，一生圓曠劫之果。師子奮迅，眾海頓證於林中；象王迴旋、六千道成於言下。啟明東廟、智滿不異於初心；寄位南求，因圓不逾於毛孔。剖微塵之經卷則念念果成、盡眾生之願門則塵塵行滿，真可謂常恒之妙說、通方之洪規，稱性之極談、一乘之要軌也。尋斯玄旨，却覽餘經，其猶杲日麗天，奪眾景之耀；須彌橫海，落群峯之高。是以菩薩搜祕於龍宮、大賢闡揚於東夏。顧惟正法之代尚匿清輝、幸哉像季之時偶斯玄化，況逢

Going and returning without boundary, movement and stillness sharing one source; containing the multitude of marvels with plenty to spare, transcending words and thoughts to stand far apart—surely this is only the dharmadhātu! Dissecting the profound and subtle, illuminating and broadening mind and object; plumbing noumenon and exhausting nature, thoroughly penetrating the fruit and subsuming the cause; vast, oceanic, and harmoniously blended, fully equipped with boundless greatness—surely this is only the Buddhāvataṃsaka-mahāvaipulya-sūtra! / Thus our Bhagavat has just brought the ten bodies to fullness and just attained sambodhi. Riding upon vows and practices to envelop all, merging with empty space to serve as his essential nature; richly endowed with myriad virtues, swept utterly clean of even a speck of dust. The clear waves of the ocean of wisdom are placid, emptily embracing the myriad phenomena; the full moon of the emptiness of nature shines bright, suddenly mirrored across a hundred rivers. Without rising from beneath the king of trees, he arrays the seven locations throughout the dharmadhātu; without departing from the future end, he unfolds the nine assemblies at the moment of initial attainment. Exhausting the profound tenets of immense vastness, he covers the ocean-like assemblies beyond contemplation. The perfect voice rings out, encompassing the ten kṣetras in sudden completeness; host and companions are multiple and layered, reaching the ends of the ten directions to chant in unison. / Although utterly empty without trace, the starry forms in the heaven of meaning shine brilliantly; although serene and beyond words, the billowing waves of the ocean of teaching surge boundlessly. Furthermore, its thousand portals flow in secret, serving as the mighty source for all scriptures; its myriad virtues return together, gathering all sūtras as their retinue. / As for its fundamental purport: it merges the true essence within the realm of the myriad transformations, and manifests the marks of virtue at the gate of double mystery. Functions arise profusely yet remain ever as such; wisdom contemplates all-pervasively yet remains constantly tranquil. The true and the false mutually penetrate, seeing the Buddha-mind right within the ordinary mind; noumenon and phenomena are cultivated together, seeking the Buddha's wisdom relying on fundamental wisdom. / Noumenon adapts to the changes of phenomena, whereupon the pratītyasamutpāda of one and many is boundless; phenomena obtain the interpenetration of noumenon, whereupon a thousand differences interpenetrate without obstruction. Therefore the ten bodies are distinct yet mutually operate, and the six stations are unconfused yet mutually subsumed. The vastly great immediately enters into the spaceless, and dust motes and pores contain all without any remainder outside. Brilliantly appearing simultaneously like mustard seeds in a bottle, fully endowed at the same moment like drops in the ocean. The one and the many are unobstructed, like a thousand lamps in an empty room; the hidden and the manifest are both established, like a sliver of the moon in an autumn sky. Layer upon layer mutually reflecting, like the hanging jewels of Indra's net; thought-moment after thought-moment in perfect interpenetration, like traversing a lifetime in an evening dream. Dharma-gates stack upon each other like clouds rising in the vast sky; myriad practices burst into bloom like flowers opening upon brocade. / As for its height being beyond looking up to: bodhisattvas of accumulated practice would dry their gills and scales at the Dragon Gate; as for its depth being unfathomable: śrāvakas of superior virtue close their eyes and ears in the splendid assembly. Seeing and hearing serve as the seed, allowing those in the eight difficulties to surpass the rungs of the ten stages; understanding and practice embodied in oneself, in a single lifetime one fulfills the fruit of vast kalpas. When the lion shakes its mane, the ocean of assemblies suddenly attains awakening in the forest; when the elephant king turns back, the six thousand achieve the path at his words. Awakening in the Eastern Shrine, wisdom's fullness does not differ from the initial thought-moment; entrusting stages to the southern quest, the completion of the cause does not exceed a single pore. Unfolding the scripture in a paramāṇu, in every thought-moment the fruit is accomplished; exhausting the vow-portals for sentient beings, in every single particle of dust practice is fulfilled. / Truly it may be called the marvelous discourse of eternity, the vast rule of universal efficacy, the ultimate discussion that accords with nature, and the essential track of the Ekayāna. Examining this profound purport and then looking at other scriptures, it is like the bright sun adorning the sky, outshining the brilliance of all other celestial lights; or like Mount Sumeru straddling the ocean, humbling the height of all mountain peaks. Therefore bodhisattvas searched for its secrets in the Dragon Palace, and great sages promulgated it in the Eastern Realm. Reflecting on how even during the era of the True Dharma its pure radiance was still hidden, how fortunate we are in the degenerate semblance age to encounter this profound transformation! How much more so to meet