華嚴法界玄鏡 1.4

1.4

釋曰：大等六字，所依之經，略無經字。法界觀下，能依之觀。今先略釋經名。大方廣者，一切如來所證法也。佛華嚴者，契合法界能證人也。法分體相用，人有因果。大者，體大也，則深法界，諸佛眾生之心體也，曠包如空，湛寂常住，強稱為大。故經云：「法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得。」即大義也。方廣者，相用周遍，即體之相，相德之法無邊；即相之用，業用廣而無盡。三無障礙，舉一全收，聖智所緣，為所證之法界也。佛者，果也，萬德圓明。華喻因也，眾行榮曜，嚴通能所，而有二重：一、華因能嚴，佛果所嚴，以十度因成十身果，無行不備，無德不圓；二、華為能嚴，大方廣者則所嚴也。嚴體相用成佛三德，稱體而嚴，顯真常德；如相而嚴，辯修成德；依用修嚴，成大用德。遍嚴如德，成德無邊之華嚴也，故一總題有體相用，人有因果，人法雙題，法喻齊舉。一經三大，皆大方廣，五周因果，並佛華嚴。

The Commentary says: The six characters from "Great" (da) onwards designate the sūtra on which it relies, with the character "sūtra" (jing) omitted for brevity. From "contemplation of the dharmadhātu" downwards designates the contemplation that relies on it. Now I will first briefly explain the title of the sūtra. "Great, broad, and expansive" (mahāvaipulya) is the Dharma realized by all Tathāgatas. "Buddha-Avataṃsaka" is the person capable of realization who accords with the dharmadhātu. Dharma is divided into essence, characteristic, and function; the person has cause and effect. "Great" means greatness of essence, which is the profound dharmadhātu, the mental essence of all buddhas and sentient beings. Vastly encompassing like space, serene and eternally abiding, it is forcefully designated as "great." Therefore, the sūtra says: "The dharmatā pervades all places, all sentient beings, and lands; across the three times it is entirely present without remainder, yet no form or characteristic can be obtained." This is the meaning of "great." "Broad and expansive" means that characteristics and functions are all-pervading: identical to the characteristic of essence, the dharmas of the virtue of characteristics are boundless; identical to the function of characteristics, its karmic functions are vast and inexhaustible. The three are without obstruction, and adducing one fully gathers all; as the cognitive object of holy wisdom, it is the dharmadhātu that is realized. "Buddha" is the fruit, with myriad virtues completely luminous. "Flower" (avataṃsa/hua) is a metaphor for the cause, with myriad practices blooming radiantly. "Adornment" (alaṃkāra/yan) encompasses both the active and the passive, and has two levels: First, the cause of flowers is capable of adorning, and the fruit of buddhahood is what is adorned; by means of the causes of the ten pāramitās, the fruits of the ten bodies are accomplished, with no practice unprovided and no virtue unfulfilled. Second, the flowers are that which adorns, while the "great, broad, and expansive" is that which is adorned. Adorning the essence, characteristics, and functions accomplishes the three virtues of the Buddha: adorning according to essence reveals the virtue of true eternity; adorning according to characteristics articulates the virtue of accomplishment through cultivation; cultivating adornment relying on function accomplishes the virtue of great function. Universally adorning according with virtue, it is the flower adornment of boundless accomplished virtue. Thus, a single overall title possesses essence, characteristic, and function, and the person possesses cause and effect; person and Dharma are both titled, and Dharma and metaphor are presented together. The three greatnesses of the whole sūtra are all the great, broad, and expansive; the five cycles of cause and effect are all the Buddha-Avataṃsaka.