華嚴經探玄記 3.71

3.71

第九釋第十壞方便世界海者，但壞有二種：一成即壞，以諸緣各無作故、性自壞故；二三災壞，即事壞也。今此文中辨初義，下重頌偈中明後義故。又釋：初即壞成、後即成壞，壞故名方便壞也。又以後壞亦從緣無性故。何故須俱壞者？欲令見心盡故、成壞圓通故。問：若爾，亦得初即不成故成成，後即不壞故成壞，此則壞成俱成，何不爾耶？答：理實應爾。但為此文釋第十壞義，非釋成，故不辨也。文中有二：先舉意總告，謂分別華藏開示群機；二正明所說。說中三：初舉主辨因、二「有須彌塵等」下明因所成果、三「是佛常轉法輪處」結果屬主。初中三：先總辨，謂從初發意即修此因，明因深果厚也。問：《瑜伽論》說「一切諸佛要經三阿僧企耶劫修行成佛，無增無減。」何故此中乃說「阿僧祇箇世界，一一世界竝末為塵，一塵為一劫。」據此則有不可說箇阿僧祇劫。何故不同耶？答：彼約三乘，據一方化儀，唯就此須彌樓山世界說。是故《寶雲經》云「我為淺眾生說三阿僧祇劫修行。然我實於無量阿僧祇劫所修行也。」此是約會三乘歸一說。此文約一乘，該通十方因陀羅網等及樹形等諸類世界說。又為約法辨時，以法無盡故時亦無盡。文中且舉十大數中初數為則，亦即通帝網喻，故亦無盡也。問：若爾，一劫即無盡，何不但言一劫耶？答：此中無盡無盡故也。又德無不備曰嚴，垢無不盡曰淨。又初即福智交飾、後斷德離染。又亦得嚴即是淨嚴故也。別中汎論土因，有二種：一依因，謂真如淨識及鏡智；二生因，謂諸妙行願。今約後義略陳三種：一廣福、二大願、三妙行。初中一一劫者，時廣也。一一劫中供塵等佛者，田廣也。又是佛故，田深勝也。准下〈地品〉，應有一切供具，即供具廣也。以上心深，心即供心廣，此文存略故耳。准《地論》，恭敬供養各有三種，應尋彼文。新《金剛般若論》上卷亦有三種供養：一給侍左右、二嚴辨所須、三詢承法要。二願中一一劫，時廣也。一一佛所者，勝緣廣也。塵等願，願廣也。謂以大誓自要，要成此果，即要期願也。又所修福行，悕成此果，即悕須願也。對佛發弘為修，真實離染為淨。又十大願中，淨佛國土願及餘諸願，應尋論之。三妙行中修時廣、緣深廣、行事廣可知。亦對緣進造曰修，修成離染為淨。謂十度六度等行，乃至一切行，准之。又三中，初自利、後利他、中間通二利。又亦可具四多，即四修：一塵數劫即時多，為長時修；二塵數佛所即供佛多，為恭敬修；三一一佛所發願即願多，為無間修，謂願心相續也；四塵數行即起行多，為無餘修。

Ninth, explaining the tenth, the ocean of worlds of expedients of destruction: destruction has two types: (1) destruction at the very moment of formation, because various conditions are individually devoid of action, and their nature is inherently destroyed; (2) destruction by the three disasters, which is phenomenal destruction. Now, in this text the first meaning is distinguished, because the latter meaning is explained in the reiterative verses below. Another explanation: the first is destruction [yielding] formation, and the latter is formation [yielding] destruction; because it is destroyed, it is named "destruction of expedients." Furthermore, it is because the latter destruction also lacks nature from conditions. Why must both be destroyed? Because one wishes to exhaust the mind of view, and because formation and destruction are completely interpenetrating. Question: If so, could one also obtain: the first is not formed and hence accomplishes formation, and the latter is not destroyed and hence accomplishes destruction—so that destruction and formation are both accomplished; why is it not so? Answer: In principle and reality it should be so. But this text merely explains the meaning of the tenth, destruction, not explaining formation; hence it is not distinguished. In the text there are two parts: first, stating the intention to announce generally, meaning analyzing the Padmagarbha to reveal it to the host of capacities; second, properly explaining what is said. Within the explanation, there are three: first, citing the lord to distinguish the causes; second, from "there are Sumeru dust particles, etc." below, explaining the fruits accomplished by the causes; third, "this is the place where the Buddha constantly turns the dharmacakra" below, concluding the fruits as belonging to the lord. Within the first, there are three: first, a general distinction, meaning that from the first aspiration he cultivates this cause, showing that when the cause is deep the fruit is profound. Question: The *Yogācārabhūmi-śāstra* says, "All Buddhas must undergo practice for three asaṃkhyeya kalpas to accomplish buddhahood, with neither increase nor decrease." Why does it state here: "asaṃkhyeya worlds, each and every world ground together into dust, one speck of dust being one kalpa"? According to this, there would be inexpressible asaṃkhyeya kalpas. Why are they not identical? Answer: That is stated according to the three vehicles, based on the salvific norms of one quarter, and solely with reference to this Mount Sumeru world. Therefore, the *Bao yun jing* states: "I expounded cultivation for three asaṃkhyeya kalpas for the sake of shallow sentient beings. Yet I have truly cultivated for immeasurable asaṃkhyeya kalpas." This is spoken according to harmonizing the three vehicles and returning to the One [Vehicle]. This text is spoken according to the One Vehicle, broadly covering all categories of worlds in the ten directions, such as Indra's net and tree shapes. Moreover, it is to distinguish time in terms of phenomena: because phenomena are inexhaustible, time is also inexhaustible. In the text it provisionally cites the first number among the ten great numbers as a rule; it also extends to the metaphor of Indra's net, and is therefore also inexhaustible. Question: If so, one kalpa is itself inexhaustible; why not just say "one kalpa"? Answer: Here it is because inexhaustibility is itself inexhaustible. Furthermore, when virtue is completely present it is called "adorned"; when defilement is completely exhausted it is called "pure." Furthermore, the first is the mutual embellishment of merit and wisdom; the latter is the virtue of severance free from defilement. It may also be that adornment is precisely pure adornment. Within the specific [aspects], broadly discussing the causes of the land, there are two types: (1) reliance causes, meaning suchness, pure consciousness, and mirror-like wisdom; (2) generating causes, meaning various wondrous practices and vows. Now, in terms of the latter meaning, three types are briefly presented: (1) extensive merit, (2) great vows, and (3) wondrous practices. In the first, "each and every kalpa" is the vastness of time. In each and every kalpa offering to dust-equal Buddhas is the vastness of the field. Moreover, because they are Buddhas, the field is deep and supreme. According to the "Chapter on the Bhūmis" below, there should be all offering implements, which is the vastness of offering implements. Because the superior mind is deep, the mind is the vastness of the mind of offering; this text merely keeps it concise. According to the *Daśabhūmika-vibhāṣā-śāstra*, respectful offerings each have three types, which should be sought in that text. The upper fascicle of the new *Vajracchedikā-prajñāpāramitā-śāstra* also has three types of offering: (1) attending closely at the left and right; (2) preparing necessities; and (3) inquiring into and receiving the Dharma essentials. In the second, vows, "each and every kalpa" is the vastness of time. "At the place of each and every Buddha" is the vastness of supreme conditions. "Vows equal to dust particles" is the vastness of vows. This means that through a great oath one binds oneself, requiring the accomplishment of this fruit, which is the bound-commitment vow. Furthermore, the merit and practices cultivated hope to accomplish this fruit, which is the hope-and-requirement vow. Making vast vows before the Buddha is "cultivation"; being genuinely free from defilement is "purity." Furthermore, among the ten great vows, the vow to purify the Buddha land and the other remaining vows should be investigated and discussed. In the third, wondrous practices, the vastness of the time of cultivation, the depth and vastness of conditions, and the vastness of the matters of practice can be understood. Also, advancing and acting toward conditions is called "cultivation"; when cultivation is accomplished, being free from defilement is "purity." This refers to practices such as the ten pāramitās and six pāramitās, up to all practices, which are understood accordingly. Furthermore, among the three, the first is benefit of oneself, the latter is benefit of others, and the middle covers both benefits. Furthermore, they can also possess the four "plenties," which are the four cultivations: (1) kalpas in number like dust, which is plenty of time, being long-term cultivation; (2) at the places of Buddhas in number like dust, which is plenty of Buddhas to offer to, being respectful cultivation; (3) making vows at each and every Buddha's place, which is plenty of vows, being uninterrupted cultivation, meaning the continuous succession of the vow-mind; (4) practices in number like dust, which is plenty of initiated practices, being comprehensive cultivation.