大方廣佛華嚴經隨疏演義鈔 44.35

44.35

疏「窮法實相謂如是相性體力」等者，即《法華經》云「唯佛與佛乃能究盡諸法實相，所謂諸法如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等。」此之十句，天台歷十法界，一一界中復具十界，互相攝故，十界便成百界。界各十如，即有千如。更分一一界各有三界，一眾生世間、二五陰世間、三器世間，便成三千世間。彼宗以此為實，法華經樞要最玄。後明知見，但舉能知耳。思大師三種讀此十如。一以如是為頭，云如是相為一句，如是性為二句等，即約假觀觀十別相故。二云所謂諸法如為一句，是相如為二句等。以如字為空，即成空觀。三以如是字為末，云所謂諸法如是為一句，相如是為二句等。以如是為中道觀。一家之意，理無不通。

Regarding the commentary's "Exhausting the true characteristic of dharmas refers to such characteristics, natures, essences, powers," and so forth: this is based on the Lotus Sūtra's statement, "Only a Buddha together with a Buddha can exhaust the true characteristic of all dharmas—namely, such characteristics, such natures, such essences, such powers, such activities, such causes, such conditions, such effects, such retributions, and the ultimate equality of their root and branch." These ten phrases are applied by the Tiantai [school] across the ten dharmadhātus. Since each dhātu further contains the ten dhātus through mutual inclusion, the ten dhātus become one hundred dhātus. Each dhātu having ten suchnesses yields one thousand suchnesses. Further differentiating each dhātu as possessing three realms—first, the realm of sentient beings; second, the realm of the five aggregates; and third, the realm of the physical environment—this then forms the three thousand realms. That school takes this as the ultimate reality, the most profound pivot of the Lotus Sūtra. Subsequently explaining knowledge and vision merely adduces that which is capable of knowing. Great Master Si read these ten suchnesses in three ways: First, taking "such" (ru shi) as the beginning, saying "such characteristic" as one phrase, "such nature" as the second phrase, and so forth, which is observing the ten distinct characteristics from the standpoint of the contemplation of the provisional. Second, saying "namely, the suchness (ru) of all dharmas" as one phrase, "the suchness (ru) of this characteristic" as the second phrase, and so forth; taking the word "suchness" (ru) as emptiness forms the contemplation of emptiness. Third, taking the characters "such" (ru shi) at the end, saying "namely all dharmas are such" as one phrase, "characteristics are such" as the second phrase, and so forth; taking "such" forms the contemplation of the Middle Way. According to the meaning of this one school, the principle is entirely coherent.