華嚴經探玄記 18.14

18.14

第四現淨土分中有三：初現器世間圓滿、二智正覺世間圓滿、三眾生世間圓滿。初中二：先明此祇洹現嚴淨土、後類結十方同現淨土。前中亦二：初正顯莊嚴、後出所因。前中三：初重閣莊嚴、二園林莊嚴、三虛空莊嚴。光統云「嚴空表無為緣起，嚴園表有為緣起，嚴閣顯自體緣起故也。」初中二：先廣處無邊。忽然廣博者，謂案權顯實，破情顯法故。二正顯莊嚴。於中有十種：一金地、二「一切摩尼」下明地上布寶、三「瑠璃」下明閣柱、四「閻浮」下正明成閣、五「摩尼」下於閣上安網、六建寶幢、七懸幡蓋、八放光照法界、九雜寶莊外、十四邊階道令可登涉。二嚴園中，佛神力是所因也。忽然廣等，顯廣處也。「眾寶」下亦十種莊嚴：一總句；二以寶布地；三寶牆；四寶樹；五香河；六多閣樓；七光照；八寶莊地；九出妙香；十建寶幢，有十七種。三莊虛空亦有十種：一天寶宮、二香樹、三須彌、四寶樂、五寶樹、六寶座、七寶像、八珠網、九樓閣、十解脫音樂。第二出嚴因中有二：先徵，謂何以有此不思議嚴故。二釋中有十句：一由是如來不思議善根之所生故，此約因也。二由是佛果無流法故，此約果體。下明果用。三總舉神力。四別舉身通。五六二句明身土無礙微細相入。七八現過去佛照現在剎。九十出佛現剎。此上莊嚴並是如此佛果體用，非餘位能知，是故皆云不思議也。上來一方祇洹竟。二類結中，如此祇樹等，舉此也。一切法界，類通法界，同此現土。此處隨麁，是須達所造，然其據細，乃稱周法界，該於十方、盡於三際。以通不礙局，故須達新造；以麁不異細，故所造則微細而周法界。如常在靈山及案足所現，皆此類也。二如來滿等，明智正覺世間圓滿。此並於斯所現剎內各有如來，俱來詣此滿祇洹中。三眾生世間中二：初菩薩充滿、二雨十種供養雲。上來現淨土分竟。

Part Four, on manifesting the pure land, has three sections: first, manifesting the perfection of the vessel world; second, the perfection of the world of those of correct awakening through wisdom; third, the perfection of the world of sentient beings. Within the first, there are two: first, explaining this Jetavana's manifestation of an adorned pure land; and second, analogously concluding that the ten directions likewise manifest pure lands. Within the former, there are also two: first, directly displaying the adornments; and second, revealing their causes. Within the former, there are three: first, the adornments of the multistoried pavilion; second, the adornments of the grove; third, the adornments of empty space. Master Guangtong says: 'Adorning space symbolizes unconditioned dependent origination; adorning the grove symbolizes conditioned dependent origination; and adorning the pavilion displays the dependent origination of the essential substance itself.' Within the first, there are two: first, the vastness of the place is boundless. That it suddenly became vast and broad means that by putting forward the provisional, the ultimate is revealed, and by dispelling delusions, the Dharma is disclosed. Second, directly displaying the adornments. Herein there are ten kinds: 1. the golden ground; 2. from 'all mani jewels' downward, explaining the laying out of jewels upon the ground; 3. from 'lapis lazuli' downward, explaining the pillars of the pavilion; 4. from 'Jambū[nada gold]' downward, directly explaining the composition of the pavilion; 5. from 'mani jewels' downward, the placement of nets upon the pavilion; 6. erecting jeweled banners; 7. suspending pennants and canopies; 8. emitting light that illuminates the dharmadhātu; 9. various jewels adorning the exterior; 10. stairways on the four sides allowing ascent and descent. Second, regarding adorning the grove, the Buddha's spiritual power is the cause. That it was suddenly vast and so forth displays the vastness of the place. From 'manifold jewels' downward, there are also ten kinds of adornments: 1. a general clause; 2. spreading jewels upon the ground; 3. jeweled walls; 4. jeweled trees; 5. fragrant rivers; 6. many multistoried pavilions; 7. illumination by light; 8. jeweled adornment of the ground; 9. emission of exquisite fragrance; 10. erecting jeweled banners, of which there are seventeen kinds. Third, adorning empty space also has ten kinds: 1. palaces of heavenly jewels; 2. incense trees; 3. Sumeru mountains; 4. jeweled music; 5. jeweled trees; 6. jeweled thrones; 7. jeweled statues; 8. pearl nets; 9. pavilions; 10. music of liberation. Second, in revealing the causes of the adornments, there are two: first, inquiring, namely as to why there are these inconceivable adornments. Second, explaining, in which there are ten clauses: 1. Because they are generated from the tathāgata's inconceivable roots of goodness—this concerns the cause. 2. Because they are the untainted dharmas of the Buddha fruition—this concerns the essence of the fruition. Below, the functions of the fruition are explained. 3. Generally bringing up the spiritual power. 4. Specifically bringing up the physical superknowledges. Clauses 5 and 6 explain the unimpeded, subtle, and mutual interpenetration of body and land. Clauses 7 and 8 manifest past buddhas illuminating present lands. Clauses 9 and 10 reveal the Buddha manifesting lands. All the adornments mentioned above are the essence and function of such a Buddha fruition, not something that can be known by other stages; therefore, they are all called 'inconceivable'. This concludes the discussion of the Jetavana of this one direction. Second, in the analogical conclusion: 'like this Jeta Grove,' etc., brings up this place. 'All dharmadhātus' analogously extends to all the dharmadhātu, which likewise manifest lands like this. This place, in accordance with the coarse, was built by Sudatta; however, based on the subtle, it accords with and pervades the dharmadhātu, encompasses the ten directions, and exhausts the three times. Because the all-pervading does not obstruct the localized, Sudatta newly built it; because the coarse is not different from the subtle, what was built is subtle and pervades the dharmadhātu. Just as [the Buddha] is ever-present on Vulture Peak and manifests by pressing down his foot, all are of this class. Second, 'the tathāgatas filled [the grove],' etc., explains the perfection of the world of those of correct awakening through wisdom. In each of these manifested lands there was a tathāgata, and they all came to this place, filling the Jetavana. Third, within the world of sentient beings, there are two: first, the filling by bodhisattvas; second, raining down ten kinds of clouds of offerings. This concludes the part on manifesting the pure land.