大方廣佛華嚴經疏 54.4

54.4

二釋名。有三：初分名者，謂依佛菩薩諸勝善友，深證法界故，名依人入證。證法在己，謂之成德。二會名，約處名逝多林園重閣會。林名戰勝，以表依人。園名給孤，用表悲厚。重閣之義，以顯二智互嚴；悲智並為能證，亦為重義。若兼取城名聞物亦表依人。約法，如品名釋。三品名者，入通能所，謂悟解證得之名，法界是所入之法，謂理事等別。然法含持軌，界有多義。梁論十五云「欲顯法身含法界五義故，轉名法界。一性義，以無二我為性，一切眾生不過此性故。二因義，一切聖人四念處等法緣此生故。三藏義，一切虛妄法所隱覆故，非凡夫二乘所能緣故。四真實義，過世間法，以世間法或自然壞或對治壞，離此二壞故。五甚深義，若與此相應自性成淨善故，若外不相應自性成殼故。」上之五義皆理法界，復有持義、族義及分齊義。然持曲有三：一持自體相；二持諸法差別；三持自種類不相雜亂，與法義同。族者種族，即十八界。上二並通事理。分齊者，緣起事法不相雜故。於中，性通依主、持業，因唯依主，後六唯持業。心境合目名入法界，始則相違，終則持業，入即法界故。

Second, explaining the names. There are three: First, the name of the division: relying on the Buddha, bodhisattvas, and various superior spiritual friends, one profoundly realizes the dharmadhātu; hence it is called 'Entering Realization by Relying on Persons'. When the realized Dharma resides in oneself, it is called accomplishing virtues. Second, the name of the assembly: in terms of the location, it is called the Assembly in the Multi-Storied Pavilion of the Jeta Grove. The grove is named 'Victor in Battle' (Jeta) to symbolize relying on persons. The park is named 'Providing for the Destitute' (Anāthapiṇḍada) to symbolize profound compassion. The meaning of the multi-storied pavilion reveals the mutual adornment of the two wisdoms; that compassion and wisdom both serve as that which realizes also constitutes the meaning of 'multi-storied'. If one also takes the name of the city, 'Hearing Things' (Śrāvastī), it likewise symbolizes relying on persons. In terms of the Dharma, it is explained as in the chapter name. Third, the name of the chapter: 'entering' covers both the agent and the object—namely, it is the name for awakening, understanding, and realization; 'dharmadhātu' is the Dharma that is entered—namely, the distinctions of noumenon, phenomena, and so forth. Now, 'dharma' embraces preserving its own mark and serving as a model; 'dhātu' has many meanings. Fascicle 15 of the Liang *Mahāyānasaṃgraha* states: 'To show that the dharmakāya embraces the five meanings of the dharmadhātu, it is alternatively called dharmadhātu. First is the meaning of nature (svabhāva): taking the absence of the two selves as its nature, because all sentient beings do not transcend this nature. Second is the meaning of cause (hetu): because the dharmas of all the noble ones, such as the four applications of mindfulness, arise by relying on this. Third is the meaning of storehouse (garbha): because it is concealed by all false and deceptive dharmas, and is not what can be cognized by ordinary beings and the two vehicles. Fourth is the meaning of reality (tattva): transcending mundane dharmas, because mundane dharmas are either naturally destroyed or destroyed by antidotes, whereas it is free from these two destructions. Fifth is the meaning of profoundness (gambhīra): because if one accords with this, one's self-nature becomes purely wholesome; while if exterior and not in accord, one's self-nature becomes a shell.' The above five meanings are all the dharmadhātu of noumenon. Furthermore, there are the meanings of maintaining (dhāraṇa), lineage (gotra), and boundaries/limits (maryādā). Now, maintaining specifically has three [aspects]: first, maintaining its own substance and marks; second, maintaining the distinctions among all dharmas; third, maintaining its own category without mutual confusion, which is identical to the meaning of dharma. 'Lineage' refers to clan/category, which is the eighteen dhātus. The above two apply to both phenomena and noumenon. 'Boundaries' means that phenomenal dharmas of dependent origination do not commingle. Among them, 'nature' applies to both tatpuruṣa and karmadhāraya compounds; 'cause' is exclusively tatpuruṣa; the latter six are exclusively karmadhāraya. Combining mind and object into a title is called 'Entering the Dharmadhātu': in the beginning they are mutually distinct (dvandva), but in the end they are karmadhāraya, because the entering is itself the dharmadhātu.