法界圖記叢髓錄 2.99

2.99

《花嚴錦冠鈔》云：第一釋經題目（云云）。大等七字略以七門分別（云云）。第四展演無窮者，從微至著略有八重，廣則十重。初於最清淨法界強分理智二門，即菩提、涅槃之異。二於理開體相用為大方廣，於智開因果為佛花嚴。嚴通因果故，連合成詮，乃名為經。即題中七字，上二展法、下皆展處。三展七字以成初會，初會總故。彼有十海十智，十海之中有體相用，即大方廣；十智之中有因有果，即佛花嚴；詮釋於此即名為經。餘皆例此。四展初會以成後八會，八會之中有四重因果，其所觀所證即大方廣，能觀能證皆佛花嚴。五展遍於法界，同類剎中皆有九會。六遍同類剎塵，七遍法界異類剎中，八遍法界異類剎塵。若同若異各兼主伴即成十重，或以遍虛空塵道帝網剎土以為十重。斯則法界之內無有一塵一剎不說此經也。故大經云「毘盧遮那佛，願力周法界，一切國土中，恒轉無上輪。」又「如於此處見佛坐，一切塵中亦復然。佛身無去亦無來，所有國土皆明見。」第五卷攝相盡者，謂異類剎塵所說不殊異類剎中所說，異類剎中所說不殊同類剎塵所說，同類剎塵所說不殊同類剎中所說，同類剎中所說不殊普光八會所說，八會所說不殊初會所說，初會所說不出題中七字，題中七字不出理智，理智不出清淨法界。只此清淨法界之名，亦是安立，體不可得。斯則泯蹤絕跡，言思所不及也。故大經云「法性本空寂，無取亦無見，性空即是佛，不可得思量。」又云「若實若不實，若妄若不妄，世間出世間，但有假言說。」第六展卷無礙（云云）。展卷一時無有障礙，廣即是略、略即是廣，皆無障礙故。第七攝歸觀心者，上來約教詮義有是多門，若不攝歸一心，則於我何預。今則令知有行，發意修行。所言大者即是心體，心體無邊故名為大。方是心相，心具德相之法故名為方。廣是心用，心有稱體之用故名為廣。佛是心果，心解脫處名之為佛。花是心因，心所行行喻之以花。嚴是心之功用，心能善巧嚴飾目之為嚴。經是心教，心起名言詮現於此故名為經。斯則大等七字並不離心，然心之一字非體非用、非因非果、非義非教，雖非一切能為一切。何以故？以一法界心是絕待法故。問：所言觀行者，行相如何？答（云云）對事事無礙法界即成事事無礙觀故。相即、相入、廣狹、隱現、主伴交參重重無盡等亦以法本如此，依法而觀故名為觀。依觀起行，行亦如之。

The Commentary on the Brocade Crown of the Avataṃsaka says: Section One: Explaining the title of the sūtra (and so on). The seven characters beginning with 'Great' are briefly distinguished by seven gates (and so on). The fourth, Unfolding Infinitely, has briefly eight tiers from subtle to prominent, and extensively ten tiers: First, within the most pure dharmadhātu, one artificially distinguishes the two gates of principle and wisdom, which are the differences of bodhi and nirvāṇa. Second, in principle one opens essence, characteristic, and function as 'Great, Square, and Broad' (dafangguang), and in wisdom one opens cause and effect as 'Buddha's Flower Adornment' (fo huayan). Because 'adornment' pervades cause and effect, they join together to form the exposition, which is called 'Sūtra' (jing). These are the seven characters in the title: the first two unfold phenomena, and those below all unfold loci. Third, unfolding the seven characters forms the first assembly, because the first assembly is universal. There are ten oceans and ten wisdoms therein; within the ten oceans there are essence, characteristic, and function, which are 'Great, Square, and Broad'; within the ten wisdoms there are cause and effect, which are 'Buddha's Flower Adornment'; expounding and explaining this is called 'Sūtra'. The rest follow this pattern. Fourth, unfolding the first assembly forms the subsequent eight assemblies; within the eight assemblies there are fourfold causes and effects: that which is contemplated and realized is 'Great, Square, and Broad', and that which contemplates and realizes is all 'Buddha's Flower Adornment'. Fifth, unfolding to pervade the dharmadhātu, within worlds of the same category there are in each case nine assemblies. Sixth, pervading the dust motes of worlds of the same category. Seventh, pervading worlds of different categories in the dharmadhātu. Eighth, pervading the dust motes of worlds of different categories in the dharmadhātu. If the same or different each include ruler and retinue, they form ten tiers; or taking the worlds of Indra's net pervading the paths of dust motes in empty space as the ten tiers. Thus, within the dharmadhātu there is not a single dust mote or a single land where this sūtra is not expounded. Therefore the Great Sūtra says: 'Vairocana Buddha's / vow power pervades the dharmadhātu; / in all lands, / he constantly turns the unsurpassed wheel.' And: 'Just as the Buddha is seen sitting in this place, / in all dust motes it is also like this. / The Buddha's body neither goes nor comes, / and is clearly seen in all lands.' The fifth, Gathering and Subsuming Characteristics Entirely, means that what is expounded in the dust motes of different categories of worlds is not different from what is expounded in different categories of worlds; what is expounded in different categories of worlds is not different from what is expounded in the dust motes of worlds of the same category; what is expounded in the dust motes of worlds of the same category is not different from what is expounded in worlds of the same category; what is expounded in worlds of the same category is not different from what is expounded in the eight assemblies of Universal Light; what is expounded in the eight assemblies is not different from what is expounded in the first assembly; what is expounded in the first assembly does not go beyond the seven characters in the title; the seven characters in the title do not go beyond principle and wisdom; principle and wisdom do not go beyond the pure dharmadhātu. Even this name 'pure dharmadhātu' is merely a designation, its substance unattainable. Thus it obliterates traces and extinguishes tracks, beyond what words and thought can reach. Therefore the Great Sūtra says: 'The nature of phenomena is fundamentally empty and tranquil; / there is neither grasping nor seeing. / The emptiness of nature is precisely the Buddha, / and cannot be conceptualized.' It also says: 'Whether real or unreal, / whether false or non-false, / mundane or supramundane, / there are only provisional verbal designations.' The sixth, Unimpeded Unfolding and Rolling Up (and so on): Unfolding and rolling up are simultaneous without obstruction; the extensive is the brief, and the brief is the extensive, both being without impediment. The seventh, Gathering and Returning to the Contemplative Mind: The above explanations of meaning in terms of teaching contain these many gates; if they are not gathered and returned to the one mind, what would they have to do with me? Now, it causes one to know that there is practice and to arouse the intention to cultivate. What is called 'Great' is the essence of mind; because the essence of mind is boundless, it is named 'Great'. 'Square' is the characteristic of mind; because the mind possesses the phenomena of virtuous characteristics, it is named 'Square'. 'Broad' is the function of mind; because the mind has the functioning that accords with its essence, it is named 'Broad'. 'Buddha' is the fruit of mind; the place of the mind's liberation is named 'Buddha'. 'Flower' is the cause of mind; the practice performed by the mind is illustrated by 'flower'. 'Adornment' is the efficacious function of mind; the mind's ability to skillfully adorn is designated as 'adornment'. 'Sūtra' is the teaching of mind; words arising from the mind expound and manifest here, hence it is named 'Sūtra'. Thus the seven characters starting with 'Great' do not depart from the mind. Yet the single character 'mind' is neither essence nor function, neither cause nor fruit, neither meaning nor teaching; although not anything, it can perform everything. Why? Because the mind of the one dharmadhātu is an absolute phenomenon. Question: As for the aforementioned contemplative practice, what are its practice characteristics? Answer: (and so on) Facing the dharmadhātu of unimpeded phenomena and phenomena immediately constitutes the contemplation of unimpeded phenomena and phenomena. Mutual identity, mutual entry, breadth and narrowness, concealment and manifestation, ruler and retinue mutually interpenetrating in layer upon layer without end, etc., are also because phenomena are fundamentally like this; contemplating in accordance with phenomena is therefore named 'contemplation'. Arising practice based on contemplation, practice is also like this.