華嚴經探玄記 3.74

3.74

就初段長行中有五：一風輪無礙持、二依風有香海、三依海有蓮華、四依華有世界、五依界有圍山。初文有三：初總、次別、後結。別中前七各持寶地中，此有二義：一謂一風輪上有一寶地，如是次第；二其諸寶地皆遠在蓮華上，然此風力雖緣起門各別，主屬無礙任持，故是法性風也。此中風有二義：一無礙義、二有力義，故成緣起也。寶地亦二義：一可貴義、二依持義。人法解行等法門准之。八持時者，以時依法立，無自體故說持也。須彌山地是下文所持雜世界處，事遙有所主故。一切有者，一是諸世界中三有等也；二亦得通是寶地上諸莊嚴事為一切有。又以義求，前七次第從細向麁，但屬持諸寶地；後三漸麁持，下文所持諸世界性四時三有等。又此中最下風輪超越持於華上寶地，最上風輪隣次持於華下香海者，顯上下鎔融自在無礙故。為異彼染土醎烈海，故言香水海也。香有二義：一普熏義、二芬馥義。水亦二義：一清淨義、二洗濯義。海亦二義：一深廣、二具德。又有十義，如下說。以具主伴，故云一切也。華中二：初句辨義。大蓮華者，梁《攝論》中四義：一如世蓮華在泥不污，譬法界真如在世不為世法所污；二如蓮華性自開發，譬真如自性開悟眾生，若證則自性開發；三如蓮華為群蜂所採，譬真如為眾聖所用；四如蓮華有四德，一香、二淨、三柔軟、四可愛，譬真如四德，謂常樂我淨。如此等竝為依止義故也。彼論又約一復次釋，謂如來願力所感，大寶蓮華王為淨土作依止也，華藏之名因此立也。下句香幢等者，依義立名。名有四義：一香，有二義：一約體是氛氳義、二約用是普熏義。二幢，亦二義：一約體是獨出義；二約用是降伏義，如帝釋幢等。三光明亦二義：一是照闇義、二現法義。四莊嚴亦二義：一是具德義、二交飾義。此中香即幢，香幢即光明，光明即莊嚴，皆持業釋，亦通依主，准之。下明所持二句，初句中華義同前。藏是含攝義、出生義、具德義。此中通論有二義：一由此土內含攝一切人法等諸法門故、二含攝一切諸餘剎故。下句金剛亦二義：一是堅義、二利義。山亦二義：一是高義、二是靜義。圍繞亦二義：一是內攝益義、二外防敵義，謂以金剛外敵，障不能侵，內德增長也。偈中二十頌，分二：初七略頌前文、後十三明勝用利益。前中分五：初一頌舉果體用、次一頌前因中供佛淨福、次二頌前大願、次一頌前果內風持寶地、次二頌前土因大願。以是任放辯才，故說不待次也。第二勝用中二：先六頌明依報用益、後有七頌明正報用益。前中二：先明勝用有四頌，一世界光、二菩薩光、三華色光、四淨寶光，竝是智等法光，故能充照法界。後有二頌明益相：初一滅惑成德、二覩帝網法界。後正報用益亦二：先明勝用有二頌，一明剎外佛用、二明華內佛用。又前珠中菩薩遍十方，此則華中諸佛等眾生界，依正無礙故也。下明益相，於中五：一舉所益機、二興普教、三巧調機、四令住自分斷德、五令聞勝進智德。問：何不佛等語說法，而於光雲等說耶？答：以此明剎用故爾也。問：若爾，何故辨佛光等耶？答：以依正圓融故，佛亦是剎也。問：此中意辨華藏界，何故乃說諸雜化用耶？答：有二義。一以此是剎用，故辨用顯體；二即此化用為依止，故即是剎也。問：何故與長行不同耶？答：長行略標，頌中廣顯故也。

Regarding the prose in this first section, there are five [parts]: 1. the wind-disks holding unobstructed; 2. relying on the wind, there is a fragrant sea; 3. relying on the sea, there is a lotus flower; 4. relying on the flower, there are worlds; 5. relying on the worlds, there are encincturing mountains. The first text has three [parts]: first general, next specific, and then concluding. In the specific [part], regarding the first seven, which each support a precious ground, there are two meanings: first, upon each single wind-disk there is a precious ground, arranged successively like this; second, those precious grounds are all far above upon the lotus flower, yet although the conditional arising aspects of these wind-forces are distinct, they sustain without obstruction in master-subordinate relation, hence they are dharmatā winds. Here, wind has two meanings: first, unobstructed; second, having power; hence they accomplish conditional arising. Precious ground also has two meanings: first, preciousness; second, being a basis of support. The doctrinal gateways of persons, dharmas, understandings, practices, etc., should be understood by analogy. As for the eighth, which supports time, since time is established based on dharmas and lacks self-nature, it is said to be supported. The ground of Mount Sumeru is the place where the miscellaneous worlds mentioned below are supported, for its physical forms afar have that which governs them. 'All existences' means, first, the three realms of existence within all the worlds; second, it can also generally refer to all the adornments on the precious ground as 'all existences'. Furthermore, examining the meaning: the first seven successively proceed from fine to coarse, pertaining solely to supporting the various precious grounds; the latter three gradually become coarser, supporting the natures of the various worlds, the four seasons, the three realms of existence, etc., mentioned below. Moreover, here the lowest wind-disk skips upward to support the precious ground atop the flower, while the highest wind-disk adjacently supports the fragrant sea beneath the flower, showing that above and below blend completely and are sovereign and unobstructed. To distinguish it from the salty, bitter oceans of defiled lands, it is called the 'fragrant-water sea'. Fragrance has two meanings: first, pervasive perfuming; second, sweet scent. Water also has two meanings: first, purity; second, washing clean. Sea also has two meanings: first, deep and vast; second, endowed with virtues. Furthermore, it has ten meanings, as explained below. Because it possesses both principal and accompaniments, it is called 'all'. In the [discussion of the] flower, there are two: the first phrase analyzes the meaning. Regarding 'great lotus flower', the Liang *Saṃgraha* [*Mahāyānasaṃgraha-bhāṣya*] gives four meanings: 1. Like a worldly lotus in the mud is unstained, metaphorizing that the tathatā of the dharmadhātu in the world is not defiled by worldly dharmas; 2. Like the nature of a lotus opens of itself, metaphorizing that the self-nature of tathatā awakens sentient beings, and if realized, its self-nature unfolds; 3. Like a lotus is gathered by swarms of bees, metaphorizing that tathatā is used by the multitude of noble ones; 4. Like a lotus has four virtues—first fragrance, second purity, third softness, fourth loveliness—metaphorizing the four virtues of tathatā, namely permanence, bliss, self, and purity. Such aspects all serve the meaning of being a supportive basis. That treatise also explains according to another alternative: that induced by the power of the Tathāgata's vows, the king of great precious lotuses serves as the supportive basis for the pure land; the name 'Lotus-Garbha' (Padmagarbha) is established from this. Regarding the next phrase, 'fragrant banner', etc.: names are established based on meanings. The name has four meanings: 1. 'Fragrance' has two meanings: first, in terms of essence, it is aromatic; second, in terms of function, it pervasively perfumes. 2. 'Banner' also has two meanings: first, in terms of essence, it stands out uniquely; second, in terms of function, it subjugates, like the banner of Śakra, etc. 3. 'Light' also has two meanings: first, illuminating darkness; second, manifesting dharmas. 4. 'Adornment' also has two meanings: first, possessing virtues; second, interlaced embellishment. Here, fragrance is the banner, the fragrant banner is the light, and the light is the adornment—these are all karmadhāraya compounds, and also admit tatpuruṣa compounds; understand them accordingly. Below, explaining the supported, there are two phrases: in the first phrase, the meaning of 'lotus' (hua) is the same as above. 'Garbha' (zang) means containing, generating, and possessing virtues. Broadly discussing this, it has two meanings: first, because this land internally contains all doctrinal gateways such as persons and dharmas; second, because it contains all other world-realms. In the next phrase, 'vajra' also has two meanings: first, hardness; second, sharpness. 'Mountain' also has two meanings: first, loftiness; second, serenity. 'Encincturing' also has two meanings: first, internally gathering and benefiting; second, externally guarding against enemies; meaning that with vajra, external enemies and obstacles cannot encroach, and internal virtues increase. In the verses, there are twenty stanzas, divided into two: the first seven briefly versify the preceding text, and the subsequent thirteen explain the superior functions and benefits. The first [part] is divided into five: the first single stanza brings up the essence and function of the fruit; the next stanza concerns the pure merit of offering to buddhas in the past causes; the next two stanzas concern the previous great vows; the next single stanza concerns the wind supporting the precious ground within the previous fruit; the next two stanzas concern the great vows that were causes of the land. Because this is unfettered eloquence, the exposition does not observe strict order. In the second [part], superior functions, there are two: first, six stanzas explain the functions and benefits of the environmental recompense; later, seven stanzas explain the functions and benefits of the primary recompense. In the first of these, there are two: first, four stanzas explain superior functions: 1. light of the world; 2. light of the bodhisattvas; 3. light of flower colors; 4. light of pure jewels; these are all the lights of dharmas such as wisdom, and hence can fully illuminate the dharmadhātu. Next, two stanzas explain the characteristics of benefit: the first is destroying delusions and accomplishing virtues; the second is beholding the Indra's net dharmadhātu. In the latter, the functions and benefits of the primary recompense, there are also two: first, two stanzas explain superior functions: 1. explaining the Buddha's functions outside the world-realms; 2. explaining the Buddha's functions within the flowers. Furthermore, previously, bodhisattvas within pearls pervaded the ten directions; here, the buddhas within the flowers equal the realms of sentient beings, because primary and environmental [recompenses] are unobstructed. Below, the characteristics of benefit are explained, within which there are five: 1. identifying the capacities to be benefited; 2. giving rise to the universal teaching; 3. skillfully taming capacities; 4. causing them to abide in their own portion of the virtue of eradication; 5. causing them to hear the wisdom-virtue of superior advancement. Question: Why do the Buddha and others not expound the Dharma with speech, but rather expound it through light-clouds and so forth? Answer: Because this is explaining the functions of the world-realm, it is thus. Question: If so, why explain the Buddha's lights and so forth? Answer: Because primary and environmental [recompenses] are completely interpenetrating, the Buddha is also the world-realm. Question: The intention here is to explain the Padmagarbha-lokadhātu; why then speak of various miscellaneous transformative functions? Answer: There are two meanings: first, because these are functions of the world-realm, the function is explained to reveal the essence; second, since these very transformative functions serve as the supportive basis, they are themselves the world-realm. Question: Why is it different from the prose? Answer: Because the prose marks it briefly, while the verses reveal it extensively.