大方廣佛華嚴經疏 3.26

3.26

第四別釋得名者，先得、後釋。先得名者，大以當體受名，常遍為義，常則竪無初際、遍則橫該無外。方以就法得名，軌持為義，雙持體相軌生物解故。廣以從用得名，包博為義，包則廣容，博則廣遍。佛以就人得名，覺照為義，照則朗萬法之幽邃、覺則悟大夜之重昏。華以從喻得名，感果嚴身為義，感果則萬行圓成、嚴身則眾德備體。嚴以功用受名，資莊為義，謂資廣大之體用，莊真應之佛身。經以能詮得名，攝持為義，持性相之無盡，攝眾生之無邊。後釋名者，一就法中體用相對。大之方廣，謂有體之相用故；方廣之大，有相用之體故，皆依主釋。若相即者，即持業釋。二就人中果行相望。佛之華，非因位之行故；華之佛，非餘行之佛故。亦通相即。三以人法相對。大方廣之佛華嚴，非小權乘之佛等故；佛華嚴之大方廣，非因位所得法故。相即可知。四教義相對，亦通二釋：教望於義，及前人望於法，兼通有財，並可思準。第五展演無窮者，謂初於最清淨法界，開為理智兩門，即涅槃、菩提之異。又理開體用，即大方廣；智開因果，即佛華嚴。總連合成詮，即題中經字。又展此目以為初會，初會總故。十海是理、十智是智，十海之中含於體用、十智之中亦含因果。又華藏世界及遮那遍中，即依正二果皆是佛字。大威光太子略示因華，彼二所證所觀即大方廣。即總成一會，所信因果體用。又展此會，以成後八四周因果，各因是華、果即是佛。其所修所證之體用，即大方廣。又展此九會遍周十方，謂如第二會〈光明覺品〉辯一類之會已遍十方，餘會亦爾。又展此諸會各有主伴，如說十住，十方菩薩皆來證云：十方國土皆說此法。則前遍法界之會，各有重重主伴。乃至遍於塵剎異類界等無盡時會，皆不出大方廣佛華嚴清淨法界。

Fourth, individually explaining the derivation of the name: first is deriving [the name], and second is explaining [the compound name]. First, deriving the name: "Great" (da) receives its name directly from the essence, having the meaning of constancy and omnipresence; "constancy" means vertically having no initial boundary, and "omnipresence" means horizontally encompassing without exterior. "Correct/Direction" (fang) receives its name based on the Dharma, having the meaning of model and preservation, because it doubly maintains both essence and marks while modeling to engender understanding in beings. "Vast" (guang) receives its name based on function, having the meaning of containment and breadth; "containment" means vast capacity, and "breadth" means vast omnipresence. "Buddha" (fo) receives its name based on the person, having the meaning of awakening and illuminating; "illuminating" makes bright the profound recesses of the myriad dharmas, and "awakening" arouses [one] from the heavy darkness of the great night. "Flower" (hua) receives its name based on metaphor, having the meaning of evoking the fruit and adorning the body; "evoking the fruit" means the myriad practices are fully consummated, and "adorning the body" means the manifold virtues fully equip the essence. "Adornment" (yan) receives its name from function and efficacy, having the meaning of supporting and decorating, meaning it supports the vast essence and function, and decorates the true and responsive Buddha bodies. "Sūtra" (jing) receives its name from the expressive vehicle, having the meaning of maintaining and gathering, maintaining the inexhaustible nature and marks, and gathering the boundless sentient beings. Second, explaining the compound name: First, relative to essence and function within the Dharma: the "correct and vast" of the "great" means the marks and function belonging to the essence; the "great" of the "correct and vast" means the essence belonging to the marks and function; both are karmadhāraya compounds [or tatpuruṣa]. If they are mutually identical, then it is a karmadhāraya compound. Second, comparing the fruit and the practice within the person: the "flower" of the "Buddha" is not the practice of the causal stage; the "Buddha" of the "flower" is not a Buddha of other practices; this also allows mutual identity. Third, contrasting person and Dharma: the "Buddha-Avataṃsaka" of the "Mahāvaipulya" is not the Buddha and so forth of the lesser and provisional vehicles; the "Mahāvaipulya" of the "Buddha-Avataṃsaka" is not the Dharma attained in the causal stage; mutual identity can be understood accordingly. Fourth, contrasting teaching and meaning, which also allows two interpretations: teaching relative to meaning, and the previously mentioned person relative to Dharma, also both admit the bahuvrīhi interpretation; all can be considered and deduced accordingly. Fifth, boundless expansion: this means that initially, within the most purified dharmadhātu, two gates of noumenon and wisdom are opened, which are the differences between nirvāṇa and bodhi. Furthermore, noumenon opens into essence and function, which is the Mahāvaipulya (great, correct, and vast); wisdom opens into cause and fruit, which is the Buddhāvataṃsaka (Buddha, flower, and adornment). Uniting and synthesizing them all into the expressive vehicle is the word "Sūtra" in the title. Furthermore, unfolding these headings constitutes the first assembly, because the first assembly is the totality. The ten oceans are noumenon, and the ten wisdoms are wisdom; within the ten oceans are contained essence and function, and within the ten wisdoms are also contained cause and fruit. Furthermore, in the Padmagarbha world and Vairocana's omnipresence, both the primary and environment fruitions are the word "Buddha." Prince Great Powerful Radiance briefly demonstrates the causal flowers, and that which both realized and contemplated is the Mahāvaipulya. This completely forms the one assembly, comprising the causal and fruitional essence and function that are trusted. Furthermore, unfolding this assembly constitutes the four rounds of cause and fruit across the subsequent eight [assemblies]: in each, the cause is the flower, and the fruit is the Buddha. The essence and function that are cultivated and realized are the Mahāvaipulya. Furthermore, unfolding these nine assemblies, they pervade the ten directions: just as in the second assembly, the chapter "Awakening through Light" explains that one group of the assembly already pervades the ten directions, the other assemblies are also like this. Furthermore, unfolding these assemblies, each has a host and retinue: just as when expounding the ten abodes, the bodhisattvas of the ten directions all arrive to bear witness, saying: "The lands of the ten directions all expound this Dharma." Thus the aforementioned assemblies that pervade the dharmadhātu each have layered hosts and retinues. Extending even to assemblies of inexhaustible time in dust-mote kṣetras and different categories of realms, none depart from the purified dharmadhātu of the Buddhāvataṃsaka-mahāvaipulya.