大方廣佛華嚴經疏 14.28

14.28

第四說法甚深，亦可名應現甚深，問及答中通三業故，以說法化勝故，從此立名。先問中，初總標告問。德首者，顯佛德故。二正顯問端中三：初舉法按定，謂佛證一味法界，彼此共許。二「云何」下正設疑難，謂證悟既一，說現乃多，為一耶？多耶？偏取互妨，並立相違，就法即體用相違，約佛是證教相違。下辨十種相違，前九是別、後一總結。三「而法性」下釋成前難，謂非唯佛悟於一，我觀法界亦不有多。能證所證既並不殊，以何因緣而現多種，將無如來乖法界耶？答有二意：一云所證雖一，隨機現多，多在物情，佛常無念。二者所悟一法即無礙法界，即事之理全在多中；所現乃即理之事，全居一內。以即多之一是所悟，即一之多是所說，既無障礙，何有相違？豈唯不違，亦由得一方能廣現，由多現故方令悟一。偈中分二：初一歎問利益。上半歎深。但言一理，深而非甚；今即多是一，故曰甚深。即一之多尤更難了，不可但以一多知故。下半知益，知此甚深方知愛樂。後九喻答，皆三句喻況、下句法合。喻中，皆上二句即體之用、三二兩句即用之寂。又初二句以一成多、次句不礙常一，故不相違。然此九喻別答九種無量，總顯境界無量。初地一持多喻，答現無量剎依住勝劣，地無異故。二火一燒多，答化無量眾，物從火化不擇薪故。三海一波異，答說無量法，義海波濤無窮盡故。四風一吹異，答震無量界，隨物輕重動有異故。五雲雷普雨，答無量音，圓音普震法雨無差故。六地一芽異，答無量莊嚴，芽莖華實為藻飾故。七廓日普照，答知無量心，無私普照窮皂白故。八淨月遍見，答無量神通，不往而至隨器現故。九梵王普應，答現無量身，不分而遍彌法界故。

Fourth, the profundity of expounding the Dharma, which may also be named the profundity of responsive manifestation, because the question and answer encompass the three karmas; yet since teaching through expounding the Dharma is supreme, it is named after this. In the initial question, first, he generally presents and addresses the interlocutor: Guṇaśīrṣa (Virtue Chief) is chosen because he reveals the Buddha's virtues. Second, in directly presenting the question's premise, there are three parts: First, he adduces the principle to settle the premise, namely that the Buddha realizes the single-flavor dharmadhātu, which is mutually agreed upon by both. Second, from 'Why' onward, he directly poses the difficulty: since the realization is one, but the exposition and manifestation are manifold, is it one or manifold? Partial grasping mutually obstructs, and setting them up side by side creates contradiction; in terms of phenomena, this is a contradiction between essence and function; regarding the Buddha, it is a contradiction between realization and teaching. Below, he analyzes ten kinds of contradiction: the first nine are specific, and the last one is a general conclusion. Third, from 'Yet the nature of phenomena' onward, he explains and completes the previous difficulty, meaning: not only did the Buddha realize the one, but when I observe the dharmadhātu, it too is not manifold. Since the realizer and the realized are not distinct, by what causes and conditions are manifold kinds manifested? Could it be that the Tathāgata diverges from the dharmadhātu? There are two points to the answer: 1. Although what is realized is one, it manifests as manifold in accordance with capacities; the manifold lies in the minds of beings, while the Buddha is constantly free of conceptual thought. 2. The single phenomenon realized is the unobstructed dharmadhātu: the noumenon that is identical with phenomena is entirely present within the manifold; that which is manifested is phenomena identical with noumenon, entirely abiding within the one. Because the one that is identical with the manifold is what is realized, and the manifold that is identical with the one is what is expounded, since there is no obstruction, how could there be contradiction? Not only do they not contradict, but it is precisely by attaining the one that one can manifest extensively, and it is precisely by manifesting as manifold that one leads [beings] to realize the one. The verses are divided into two: First, one verse praises the benefit of the question. The first half praises its profundity: merely speaking of a single principle is profound, but not extraordinarily so; now, that the manifold is the one is called exceedingly profound. That the one is the manifold is even harder to comprehend, for it cannot be known merely in terms of oneness or manifoldness. The lower half indicates the benefit: only by knowing this profundity can one know love and delight [for the Dharma]. The nine verses following respond with metaphors: all consist of three lines of metaphorical illustration and a final line of doctrinal correlation. In the metaphors, the first two lines represent the function that is identical with essence; the third and second lines represent the quiescence that is identical with function. Furthermore, the first two lines use the one to accomplish the manifold; the next line does not obstruct the constantly one; hence they do not contradict. However, these nine metaphors individually answer nine kinds of measurelessness, together revealing the measurelessness of the sphere. First, the metaphor of the single earth sustaining manifold [realms] answers the manifestation of measureless lands with superior and inferior dwelling places, because the earth has no differences. Second, the single fire burning manifold [fuels] answers transforming measureless assemblies, because things submit to fire without it choosing among firewood. Third, the single ocean having different waves answers expounding measureless dharmas, because the billows of the ocean of meanings are inexhaustible. Fourth, the single wind blowing differently answers shaking measureless worlds, because the movement differs according to the lightness or heaviness of things. Fifth, clouds and thunder raining universally answers the measureless sound, because the universal thunder of the complete voice sends down the rain of Dharma without difference. Sixth, the single earth bearing different sprouts answers measureless adornments, because sprouts, stalks, flowers, and fruits serve as decorations. Seventh, the blazing sun shining universally answers knowing measureless minds, because the impartial, universal illumination penetrates white and black completely. Eighth, the pure moon seen everywhere answers measureless spiritual powers, because it arrives without traveling and appears according to the vessel. Ninth, the Brahmā king responding universally answers manifesting measureless bodies, because without dividing it pervades and fills the dharmadhātu.