華嚴經探玄記 2.13

2.13

初釋場地中，有標、釋、結。標中，其地金剛，標其地體，謂體無不堅。下文言「金剛厚地不可破壞」，此之謂也。具足嚴淨，標其地德，謂相無不嚴，即下文中「蓮華藏界地下具攝風輪，香海蓮華王等以為嚴淨。地上具有妙寶光明香河樹網。」如是上下淨德圓備，故云具足。此則垢無不盡曰淨，德無不滿曰嚴。二別釋中十句，顯十種嚴淨：一寶華嚴淨、二寶輪嚴淨、三妙色嚴淨、四幢等嚴淨、五香鬘嚴淨、六寶網嚴淨、七雨寶嚴淨、八華樹嚴淨、九佛力嚴淨、十奇特嚴淨。具此十種，故云具足嚴淨。初寶華嚴淨者，謂眾寶雜華具四義故：一微妙義、二開敷義、三出菓義、四嚴淨義。下文言「寶華遍覆一切地，悉能長養佛功德。」二寶輪嚴淨者，謂此寶輪具足五義故：一圓滿義，離缺減故；二攝德義，輻輞等具故；三轉動義，從此向彼故；四摧惑義，如碾碎等故；五降伏義，如聖王輪寶故。又寶是可貴義，下文言「寶華成妙色，莊嚴光明輪，充滿諸法界，十方靡不遍。」三色相嚴淨，謂此妙色具四義故。一炳著義，具形顯故；二即空義，含虛而立故；三具德義，一攝一切故；四有用義，眾生見聞獲勝益故。此類多端，故云無量；無不交飾，故云莊嚴。謂此器海深而且廣，蘊德包含潤益無邊，故云如海。大海十相，於此應辨，下文世界海名從此而立。四幢等嚴淨，謂幢、幡、蓋、光四義別故。幢有二義：一高出、二降伏，如帝釋幢。幡有二義：一幖幟、二隨緣。蓋亦二義：一顯勝、二蔭覆。光亦二義：一除闇、二照現。下文云「於寶幢中有光明，垂寶旗幡而莊嚴。」五香鬘嚴淨，謂妙香是芬馥義、妙華是開敷義、妙鬘是貫穿義，以此三事遍布周圍以成供養。又亦以妙香之華穿以成鬘，垂幢四面以成莊嚴。下文云「懸雜華鬘為莊嚴。」六寶網嚴淨，網是隱暎莊嚴。下文云「寶輪羅網彌覆其上」。依《稱讚淨土經》，七寶者，一金、二銀、三吠琉璃、四頗胝迦、五赤真珠、六阿濕摩揭拉婆、七牟娑陀揭拉波。七雨寶嚴淨，謂所雨廣多，無不皆成法門之用，故云自在，即現身說法此之謂也。八寶樹嚴淨，謂眾德建立義也。下文云「清淨寶樹雲莊嚴，普能照明一切身。」故光，茂也。九佛力嚴淨，謂佛神力故者舉其所因，令此等者辨其所成，一令體廣、二相嚴、三用照。下文云「一切世界海有無量莊嚴寶輪，無邊色如來神力起。」十奇特嚴淨，依《智論》，寶有三種：一人寶，如輪王珠寶，能雨物之用；二天寶，謂諸天所有，竝堪使喚；三菩薩寶，堪令說法度人。今此菩薩寶，望前人天已為奇特之寶，況如來所有無盡善根所生之寶竝甚奇特，以即是法門復是事寶故也。下一句總結。以善根無限量故，出生嚴具亦無限量故，云無量善根莊嚴道場。又亦以此善根即用莊嚴，如下文云「百萬億波羅蜜雲及善根雲等以嚴寶座。」今亦同彼故也。無量者，下文云「盧遮那佛過去行，令佛剎海甚清淨，無量無數無邊際，彼一切處自在轉。」餘義至後品中廣明。此中亦有總、別、同、異、成、壞六相，可准通之。場地竟。

First, within the explanation of the site's ground, there are the indication, the explanation, and the conclusion. Within the indication, "its ground was adamantine" indicates the substance of its ground, meaning that its substance is completely unyielding. A later passage states: "The thick ground of vajra cannot be destroyed"; this is what it means. "Equipped with adornment and purity" indicates the virtues of its ground, meaning that its marks are completely adorned; that is, as the later passage says, "Beneath the ground of the Padmagarbha-lokadhātu, it fully incorporates wind-wheels, fragrant oceans, lotus kings, and so forth to constitute its adornment and purity. Above the ground, there are fully present marvelous jewels, radiance, fragrant rivers, and networks of trees." Thus, because the pure virtues above and below are fully complete, it says "equipped". Here, defilements completely eliminated is called "purity", and virtues completely fulfilled is called "adornment". Second, within the separate explanations, there are ten phrases revealing ten kinds of adornment and purity: first, adornment and purity of precious flowers; second, adornment and purity of precious wheels; third, adornment and purity of marvelous forms; fourth, adornment and purity of banners and so forth; fifth, adornment and purity of fragrant garlands; sixth, adornment and purity of precious nets; seventh, adornment and purity of raining jewels; eighth, adornment and purity of flower trees; ninth, adornment and purity of the Buddha's power; tenth, adornment and purity of the extraordinary. Being equipped with these ten kinds, it therefore says "equipped with adornment and purity". First, regarding the adornment and purity of precious flowers, the various manifold flowers of diverse jewels possess four meanings: first, the meaning of exquisite fineness; second, the meaning of blooming; third, the meaning of bearing fruit; fourth, the meaning of adornment and purity. A later passage states: "Precious flowers completely cover all the ground, and are all able to nurture the Buddha's virtues." Second, regarding the adornment and purity of precious wheels, these precious wheels are fully equipped with five meanings: first, the meaning of perfection, because they are free from deficiency; second, the meaning of gathering virtues, because spokes, rims, and so forth are complete; third, the meaning of revolving, because they move from here to there; fourth, the meaning of crushing delusion, like pulverizing and so on; fifth, the meaning of subduing, like the wheel-jewel of a holy wheel-turning king. Moreover, "precious" has the meaning of being precious and rare. A later passage states: "Precious flowers form marvelous colors, adorning the wheels of radiance, filling all the dharmadhātus, reaching everywhere throughout the ten directions." Third, regarding the adornment and purity of the marks of form, these marvelous forms possess four meanings: first, the meaning of being clearly distinct, because they are equipped with shapes and visible colors; second, the meaning of being identical to emptiness, because they are established by containing vacuity; third, the meaning of possessing virtue, because one gathers all; fourth, the meaning of having utility, because sentient beings who see or hear them obtain supreme benefit. These types have many varieties, hence it says "immeasurable"; there are none that do not mutually ornament, hence it says "adornment". This vessel ocean is both deep and vast, storing virtues, containing everything, and bestowing boundless moistening and benefit, hence it says "like an ocean". The ten characteristics of the great ocean should be distinguished here; the name "world-ocean" in the later text is established from this. Fourth, regarding the adornment and purity of banners and so forth, banners, flags, canopies, and lights have distinct meanings among the four. A banner has two meanings: first, towering high; second, subduing, like Śakra's banner. A flag has two meanings: first, a standard or emblem; second, according with conditions. A canopy also has two meanings: first, displaying excellence; second, sheltering and shading. Light also has two meanings: first, dispelling darkness; second, illuminating and manifesting. A later passage states: "Within the precious banners there is radiance, adorned with hanging precious streamers and flags." Fifth, regarding the adornment and purity of fragrant garlands, marvelous fragrance has the meaning of rich scent; marvelous flowers have the meaning of blooming; marvelous garlands have the meaning of being strung together. These three things are spread all around to constitute an offering. Furthermore, flowers of marvelous fragrance are strung into garlands, hanging around the four sides of the banners to constitute adornment. A later passage states: "Suspending various flower-garlands as adornment." Sixth, regarding the adornment and purity of precious nets, a net is an adornment that veils and gleams. A later passage states: "Precious wheels and openwork nets completely cover it above." According to the *Sūtra Praising the Pure Land*, the seven jewels are: first, gold; second, silver; third, *vaiḍūrya*; fourth, *sphaṭika*; fifth, red pearls; sixth, *aśmagarbha*; seventh, *musāragalva*. Seventh, regarding the adornment and purity of raining jewels, the jewels rained down are broad and numerous, and there are none that do not serve the utility of Dharma gates; hence it says "unrestricted"—that is, manifesting bodies to expound the Dharma is what this means. Eighth, regarding the adornment and purity of precious trees, this has the meaning of establishing manifold virtues. A later passage states: "Clouds of pure precious trees serve as adornment, universally able to illuminate all bodies." Thus radiance denotes luxuriant splendor. Ninth, regarding the adornment and purity of the Buddha's power, "through the Buddha's supernatural power" adduces their cause; "causing these and so forth" distinguishes what is accomplished: first, causing the substance to be vast; second, the marks to be adorned; third, the function to illuminate. A later passage states: "All world-oceans have immeasurable adorned precious wheels, arising from the boundless color and supernatural power of the Tathāgata." Tenth, regarding the adornment and purity of the extraordinary, according to the *Dà zhìdù lùn*, there are three kinds of jewels: first, human jewels, such as the jewel-gems of a wheel-turning king, which are able to rain down objects for use; second, heavenly jewels, meaning those possessed by the devas, which are all fit for being commanded; third, bodhisattva jewels, which are fit for expounding the Dharma and delivering people. Now, these bodhisattva jewels are already extraordinary compared to the previous human and heavenly ones, not to mention the jewels born of the inexhaustible roots of goodness possessed by the Tathāgata, which are all exceedingly extraordinary, because they are both Dharma gates and concrete jewel-objects. The final sentence is a general conclusion. Because roots of goodness are limitless, the decorative adornments produced are also limitless; hence it says "an awakening site adorned with immeasurable roots of goodness." Furthermore, it is also because these roots of goodness are themselves utilized as adornments, just as a later passage states: "Adorning the precious seat with clouds of hundreds of myriads of koṭis of pāramitās and clouds of roots of goodness, and so forth." Here too it is the same. Regarding "immeasurable", a later passage states: "Rocana Buddha's past practices caused the ocean of Buddha-lands to be exceedingly pure, immeasurable, countless, and boundless, turning unrestrictedly in all those places." The remaining meanings will be extensively clarified in later chapters. Here also there are the six characteristics of totality, distinction, identity, difference, integration, and disintegration, which can be applied accordingly. The site's ground is finished.