大方廣佛華嚴經疏 3.24

3.24

六釋嚴者，即上十華同嚴一佛，為嚴不同，亦是十義。又上十華，如次嚴前十佛，即是十義，而總別無礙，更有十義：一用因嚴果以成人，是佛華嚴，果由因得故。二以果嚴因，以顯勝成果之後，令一一因行皆無際故。三以人嚴法而顯用，謂佛曠劫修因，方顯法之體用故。四以法嚴人以顯圓，若不得法之體用，因果不能圓妙故。五以體嚴用以令周，謂用不得體，不周遍故。六以用嚴體而知本，若無大用，不顯體本之廣大故。七以體嚴相而知妙，謂相若有體，便即入重重故。八以相嚴體以明玄體，若無相不顯體深玄故。九以義嚴教超言念，由所詮難思能詮言離故。十諸因互嚴以融攝，如禪非智無以窮其寂，智非禪無以深其照等。又上來互嚴，皆有相資相即四句，今且約理行互嚴以明。初相資四句者，一理由修顯故，以行華嚴理。二行從理發，則以理華嚴行。梁《攝論》云「無不從此法界流，無不還證此法身」故。三理行俱融不二而二，非真流之行無以契真，非起行之真不從行顯。良以體融行而因圓，行該真而果滿，是故標為佛華嚴也。四理行俱泯二而不二，以理之行故非行，行之理故非理，是則能所兩亡、超情絕相，非嚴非不嚴，是謂華嚴。相即四句，理行全收，準思可見，則法喻交映昭然有在。

Sixth, explaining 'Adornment': that the above ten flowers together adorn one Buddha constitutes differences in adornment, which are likewise ten meanings. Moreover, the above ten flowers adorning the former ten Buddhas in order are likewise ten meanings. Furthermore, with general and particular unobstructed, there are ten further meanings:
1. Using cause to adorn the fruit so as to accomplish the person: this is the Buddha's flower adornment, for the fruit is obtained through the cause.
2. Using fruit to adorn the cause so as to manifest supremacy: after accomplishing the fruit, it renders each and every causal practice boundless.
3. Using the person to adorn the Dharma so as to reveal its function: the Buddha cultivates causes for countless kalpas before the essence and function of the Dharma are revealed.
4. Using the Dharma to adorn the person so as to reveal perfection: if one does not attain the essence and function of the Dharma, cause and fruit cannot be perfectly wondrous.
5. Using the essence to adorn the function so as to make it universal: if function does not attain essence, it is not all-pervading.
6. Using the function to adorn the essence so as to know the origin: without great function, the vastness of the original essence is not revealed.
7. Using the essence to adorn the marks so as to know the wondrous: if marks possess essence, they immediately enter multiple layers.
8. Using the marks to adorn the essence so as to illuminate the profound: if essence has no marks, its depth and profundity are not revealed.
9. Using the meaning to adorn the teaching so as to transcend words and thoughts: because what is expressed is inconceivable, the expressing words are transcended.
10. The various causes mutually adorning to integrate and subsume: just as without wisdom dhyāna cannot exhaust its quiescence, and without dhyāna wisdom cannot deepen its illumination.
Furthermore, the mutual adornments described above all contain four propositions of mutual assistance and four propositions of mutual identity. For now, we clarify this in terms of the mutual adornment of noumenon and practice.
First, the four propositions of mutual assistance: 1. Because noumenon is revealed through cultivation, practice-flowers adorn the noumenon. 2. Because practice arises from noumenon, noumenon-flowers adorn practice; as the Liang Mahāyānasaṃgraha says: 'There is none that does not flow from this dharmadhātu, and none that does not return to realize this dharmakāya.' 3. Noumenon and practice are both fused, non-dual yet dual: without practice that flows from the true, one cannot tally with the true; without the true that gives rise to practice, it is not revealed through practice. Truly, because essence fuses with practice, the cause is perfected; because practice encompasses the true, the fruit is fulfilled; therefore it is marked as 'Buddha-Avataṃsaka'. 4. Noumenon and practice are both obliterated, dual yet non-dual: because it is the practice of noumenon, it is not practice; because it is the noumenon of practice, it is not noumenon. Thus both subject and object perish, transcending sentiment and severing marks; neither adorning nor not adorning, this is called 'Flower Adornment'.
The four propositions of mutual identity completely subsume noumenon and practice, and can be seen by applying this reasoning; thus, Dharma and metaphor reflect each other clearly and manifestly.