法界圖記叢髓錄 2.103

2.103

古記云：大經略有十重解釋，謂第一《瓔珞經》三賢、十地、三乘。此經所辨三賢、十地、一乘。若約此義釋此經文，則如是我聞一時佛始成正覺，於第一寂滅場中說花藏世界，第二普光堂中說十信，乃至第八舍衛國中說入法界。第二就此經中行布次第者三乘，六相圓融者一乘。約此義釋，如是我聞乃至寂滅場中說花藏世界，第二寂滅場內普光堂中說十信，乃至第八寂滅場內舍衛國中說入法界。第三前二是表相，故三乘內則一乘。約此義釋，則如是我聞乃至第一舍衛國中說花藏世界，第二普光堂中說十信，第三他化天宮說十住，第四兜率天宮說十行，乃至第八寂滅場中說入法界。此義者是普賢二十二位，即位脫位故無勝劣。如明難記所明，第四前之內表並是三乘，普賢無盡法數現者是一乘也。約此義釋，如是我聞乃至寂滅場中說花藏世界，第二寂滅場說十信，乃至第八寂滅場說入法界。第五前並紙墨所載故是三乘，無文字之虛空是一乘也。第六無文字之虛空是三乘，有文字之虛空是一乘也。第七前並教分，是普賢因門，故是三乘；佛外向是一乘也。第八佛外向是三乘，佛內向是一乘也。第九佛內向是三乘，離向背是一乘也。第十離向背是三乘，法性是一乘也。此是梵體德所傳，潤玄德所受也。梵體德云：昔質應德在世達藪講《起信論》時云：若不得知《花嚴經》中十重解釋者，終不能得花嚴文義。又若不知《起信論》中八重解釋，則亦不能得此論文義也。

An ancient record states: In the great sūtra, there are broadly ten levels of interpretation. The first is that the three stages of worthiness and the ten grounds in the Yingluo jing belong to the three vehicles, whereas the three stages of worthiness and the ten grounds explained in this sūtra belong to the One Vehicle. If one interprets this sūtra’s text according to this meaning, then 'Thus have I heard: At one time, the Buddha had just realized correct enlightenment...' means: in the first, the bodhimaṇḍa of calm extinction, he preached the Flower Treasury World; in the second, the Hall of Universal Light, he preached the ten faiths; and so on down to the eighth, in the country of Śrāvastī, where he preached the Gandavyūha. Second: within this sūtra, that which follows a gradual arrangement of practice belongs to the three vehicles, while the perfect interfusion of the six characteristics belongs to the One Vehicle. Interpreting according to this meaning: 'Thus have I heard...' down to: in the bodhimaṇḍa of calm extinction, he preached the Flower Treasury World; in the second, within the bodhimaṇḍa of calm extinction, in the Hall of Universal Light, he preached the ten faiths; and so on down to the eighth, within the bodhimaṇḍa of calm extinction, in the country of Śrāvastī, he preached the Gandavyūha. Third: the former two are the external manifestations, and hence are three vehicles, while what is within them is the One Vehicle. Interpreting according to this meaning, then: 'Thus have I heard...' down to: in the first, in the country of Śrāvastī, he preached the Flower Treasury World; in the second, in the Hall of Universal Light, he preached the ten faiths; in the third, in the palace of the Paranirmita-vaśavartin Heaven, he preached the ten abodes; in the fourth, in the Tuṣita Heaven palace, he preached the ten practices; and so on down to the eighth, in the bodhimaṇḍa of calm extinction, he preached the Gandavyūha. This meaning represents the twenty-two stages of Samantabhadra, wherein approaching the stages and shedding the stages are identical, and hence there is neither superior nor inferior, as clarified in the Record on Elucidating Difficulties. Fourth: the former internal and external are both the three vehicles, while the manifestation of Samantabhadra’s inexhaustible numerical dharmas is the One Vehicle. Interpreting according to this meaning: 'Thus have I heard...' down to: in the bodhimaṇḍa of calm extinction, he preached the Flower Treasury World; in the second bodhimaṇḍa of calm extinction, he preached the ten faiths; down to the eighth bodhimaṇḍa of calm extinction, he preached the Gandavyūha. Fifth: what precedes are all recorded on paper and ink, and hence are the three vehicles, while space without written characters is the One Vehicle. Sixth: space without written characters is the three vehicles, and space with written characters is the One Vehicle. Seventh: what precedes are all the teaching aspect, which is Samantabhadra’s causal approach, and hence are the three vehicles; the Buddha facing outward is the One Vehicle. Eighth: the Buddha facing outward is the three vehicles; the Buddha facing inward is the One Vehicle. Ninth: the Buddha facing inward is the three vehicles; freedom from both facing and turning away is the One Vehicle. Tenth: freedom from both facing and turning away is the three vehicles; the dharmatā is the One Vehicle. This was transmitted by the Venerable Fantiti and received by the Venerable Runxuan. The Venerable Fantiti said: 'Formerly, when the Venerable Jiying was at the Seta monastery lecturing on the Awakening of Faith, he said: "If one does not understand the ten levels of interpretation in the Avataṃsaka Sūtra, one can never grasp the text and meaning of the Avataṃsaka. Moreover, if one does not understand the eight levels of interpretation in the Awakening of Faith, one also cannot grasp the text and meaning of that treatise."'