華嚴經探玄記 2.12

2.12

「其地金剛」下，第二別料簡處。於中亦作五門：一定其處、二辨攝入、三顯差別、四表示法、五釋本文。初定處者，問：說此經處為是淨土？為是染界？設爾何失？二俱有過。何者？若是淨土，何故上文云「摩竭提國」，下文復云「如此四天下閻浮提」等。由此當知，非是淨土。若染土者，何故下文「此蓮華藏世界海六種十八相震動」等，明知此經非染土說。如此相違，云何指定？答：但依此經染淨二土鎔融相攝，有其四句：或唯娑婆，以本從末故；或唯華藏，以末從本故。此二如上辨。或雙現，以依華藏而有娑婆染淨相分，末依本故。如下文云「華藏界中娑婆世界」，此之謂也。或染淨雙絕，以就果海不可說故。此上四門合為一土，鎔融無礙隨說皆得。第二辨攝入中，初明融攝者，亦有三重：一此覺樹下即攝八會人中天上，是故皆云不離此也。二攝十方，無餘剎土皆悉不離此樹王下。三攝毛端微塵內等重重之剎，猶如帝網無有窮盡，以皆是此蓮華藏界之所攝故。二融入，亦三，謂融此覺樹入前三重所攝處故。第三顯差別者，然佛說經處有三種：一唯界內十六大國化身說處，此通小乘及三乘教。二唯界外諸妙淨土十八圓滿受用土中報佛說處，如《佛地經》等。此妙淨土非三界攝而亦不離，以遍一切處故，此通三乘及一乘說。三染淨圓融帝網無盡蓮華藏界十佛說處，依正渾融具三世間，此唯別教一乘說處。今此所辨正唯後一，兼攝前二，以彼本末不相離故。第四表示法者，託此勝處表示法勝。《地論》云「此法勝故，在勝處說。」然有三重：一此樹下得菩提故，不起此說，明表所說如所得故，非逐異機有改動故，如鹿園說等。二託圓融蓮華藏界，表示所說圓滿殊勝性開敷故。三託此重重帝網之處，表示所說亦重重無盡，如不思議解脫等。餘義如下世界章說。第五釋本文者，文中有三：初明道場地、二地上有菩提樹、三樹下有師子座，此則地為行所依本、樹為行德建立、座為行用攝益，如緣起性各全融攝法無不盡。然此三位，文中各以十門分別。

From “its ground was diamond” onward is the second part, discriminating in detail the place. Within it we also establish five headings: 1. Determining the place; 2. Discerning enfolding and entering; 3. Revealing distinctions; 4. Expressing the Dharma; 5. Explaining the root text. First, concerning determining the place: Question: Is the place where this sūtra was preached a pure land, or is it a defiled realm? If so, what would be the error? Both have faults. Why? If it is a pure land, why does the text above say “the kingdom of Magadha,” and the text below further say “such four continents and Jambudvīpa”? From this we must know it is not a pure land. If it is a defiled land, why does the text below say “this ocean of worlds of the Padmagarbha shook in six ways and eighteen aspects”? Clearly we know this sūtra was not preached in a defiled land. With such contradiction, how can it be definitively designated? Answer: Relying simply on this sūtra, the two lands, defiled and pure, interpenetrate and enfold each other; there are four propositions: Either it is solely Sahā, following the branch from the root; or it is solely Padmagarbha, following the root from the branch. These two are discerned as above. Or both appear, because based on Padmagarbha there are the defiled and pure marks and parts of Sahā, the branch depending on the root. As the text below says: “the Sahā world within the Padmagarbha realm”—this is what it means. Or both defiled and pure are extinguished, because with regard to the ocean of fruit it is ineffable. Combining the above four headings into a single land, melting together without obstruction, any way it is stated is permissible. In the second part, discerning enfolding and entering, first, explaining the melting and enfolding, there are also three tiers: 1. Beneath this tree of awakening directly enfolds the eight assemblies among humans and in the heavens; therefore they all say they “do not depart from here.” 2. Enfolding the ten directions: there are no other kṣetras that do not entirely remain under this king of trees. 3. Enfolding the layered kṣetras within hair-tips, paramāṇus, and so on, boundless like Indra's net, because they are all enfolded by this Padmagarbha-lokadhātu. Second, harmonious entering also has three tiers, namely melting this tree of awakening into the places enfolded by the preceding three tiers. Third, concerning revealing distinctions: There are three kinds of places where the Buddha preached sūtras: 1. Solely the preaching places of the nirmāṇakāya in the sixteen great kingdoms within the realm; this applies to the Hīnayāna and Three Vehicle teachings. 2. Solely the preaching places of the saṃbhogakāya Buddha in the eighteen-fold perfected enjoyment lands among the wonderful pure lands outside the realm, as in the Buddhabhūmi Sūtra and so forth. These wonderful pure lands are not included in the three realms and yet do not depart from them, because they are omnipresent; this applies to the preaching of the Three Vehicles and One Vehicle. 3. The preaching places of the ten Buddhas in the inexhaustible Padmagarbha-lokadhātu of Indra's net where defiled and pure are perfectly interpenetrated, where receptacle and sentient beings are completely merged and complete with the three worlds; this is solely the preaching place of the Separate Teaching One Vehicle. What is discerned here at present is properly only the latter one, which concurrently enfolds the preceding two, because root and branch are not separated from each other. Fourth, concerning expressing the Dharma: relying on this superior place expresses the superiority of the Dharma. The Commentary on the Ten Bhūmis says, “Because this Dharma is superior, it is preached in a superior place.” Here there are three tiers: 1. Because he attained bodhi beneath this tree, preaching without rising from here clearly expresses that what is preached is just as what was attained, not altering or changing according to different capacities, as in the preaching in the Deer Park and so forth. 2. Relying on the perfectly interpenetrated Padmagarbha-lokadhātu expresses that what is preached is completely fulfilled, extraordinarily superior, and the nature is opened and unfolded. 3. Relying on this place of the multi-layered Indra's net expresses that what is preached is also multi-layered and inexhaustible, like the inconceivable liberation and so on. The remaining meanings are as explained below in the chapter on worlds. Fifth, concerning explaining the root text: within the text there are three parts: 1. Explaining the ground of the bodhimaṇḍa; 2. Above the ground there is the bodhi tree; 3. Beneath the tree there is the lion throne. Here, the ground is the underlying basis for practices, the tree is the establishment of the virtues of practice, and the throne is the enfolding and benefiting of the functions of practice; like the nature of conditioned arising, each fully melts and enfolds so that no dharma is not exhausted. However, each of these three stages is distinguished in the text through ten headings.