華嚴經探玄記 3.76

3.76

第三寶珠嚴內長行中六句：初句顯寶名，謂山為外墎，世界居中，故云內也，非在山中為內。名不可壞有四義：一體不可壞，謂金剛末尼故。二德不可壞，謂藏攝眾寶同在自中，眾寶不相破，以無相不相形奪故；自亦不壞，以無二故。三用不可壞，謂雨物多端，互無奪故。四映不可壞，謂能映現多身不可奪破，現處重現不相礙故。二辨珠勝用，謂洞徹明煥故能現也。此中映是能現，影為所現也。何故不現佛等及餘剎耶？謂彼非所化故。若爾，何不現心念耶？謂非色法，無現義故。三寶華嚴地中以為莊嚴者，通上二句，同嚴大地。四雲嚴、五香嚴。六三世嚴者，謂三世諸佛嚴華藏界，皆與此同。又亦此嚴同三世故也。又所嚴藏體通三世故，縱於現世以一華嚴，由同所嚴故即通三世。是知一華一鬘皆遍三世，三世俱現，各具過未，即該九世也。又以，猶用也。縱所嚴剎唯在一念，用於三世，一切嚴具而莊嚴故，即所嚴同能嚴而遍三際也。又亦得能所一念即含九世，通相即入故具十世，以顯無盡也。於上四釋，後三為勝。頌中十偈，分四：初一偈半頌上不壞摩尼；次二偈半頌寶華嚴；次一偈頌雲嚴；次五偈頌三世剎嚴，於中初一地現三世行、次一地塵俱剎入、次一菩薩受用嚴、次一佛法體用嚴、次一得普賢願及佛智者能入多剎。

Third, in the prose regarding the adornment of precious gems, there are six phrases: The first phrase reveals the name of the jewel: the mountains serve as the outer wall and the world resides in the center, hence it says 'inside'; it does not mean inside within the mountains. The name 'indestructible' has four meanings: 1. The essence is indestructible, meaning vajra-maṇi. 2. The virtues are indestructible, meaning it contains and gathers numerous jewels together within itself, and the numerous jewels do not destroy one another, because by lacking signs they do not mutually vie or deprive; itself is also not destroyed, because it is non-dual. 3. The function is indestructible, meaning it rains down things of many varieties, without mutually depriving one another. 4. The reflection is indestructible, meaning it can reflect many bodies without being deprived or broken, and where appearances are reflected repeatedly, they do not obstruct one another. Second, distinguishing the superior function of the jewel, meaning it is thoroughly penetrating, bright, and radiant, hence able to manifest. Here, 'reflecting' is the capacity to manifest, and 'shadow/image' is what is manifested. Why does it not manifest the Buddha, etc., and other world-realms? Because they are not what is to be transformed. If so, why does it not manifest mental thoughts? Because they are not physical forms (rūpa-dharma), and lack the meaning of being manifested. Third, in 'precious flowers adorn the ground, serving as adornments', this applies to the above two phrases, together adorning the great earth. Fourth is cloud-adornment; fifth is fragrance-adornment. Sixth is the adornment of the three times: this means that the adornments of the Padmagarbha-lokadhātu by all buddhas of the three times are all identical with this. It is also because this adornment is identical with the three times. Moreover, because the essence of the adorned garbha pervades the three times, even if in the present time one adorns with a single flower, because it is identical with what is adorned, it immediately pervades the three times. From this one knows that a single flower and a single garland all pervade the three times; the three times all appear, each possessing past and future, which encompasses the nine times. Furthermore, 'using' (以) is like employing: even if the adorned realm is only in a single thought-moment, through employing the three times and all adornments to adorn it, the adorned is identical with that which adorns and pervades the three periods. Furthermore, that which adorns and that which is adorned can in a single thought-moment contain the nine times; because their shared characteristics are mutually identical and mutually penetrating, they are endowed with the ten times, in order to show inexhaustibility. Among the above four interpretations, the latter three are superior. In the verses, there are ten stanzas, divided into four: the first stanza and a half versify the indestructible maṇi above; the next two and a half stanzas versify the precious flower adornments; the next single stanza versifies the cloud adornments; the next five stanzas versify the realm-adornments of the three times, wherein the first single [stanza] shows the ground manifesting practices of the three times; the next single one shows that ground and dust motes both enter world-realms; the next single one shows the enjoyment adornment of bodhisattvas; the next single one shows the essence and function adornment of the Buddha-dharma; and the next single one shows that those who attain Samantabhadra's vows and the Buddha's wisdom can enter many world-realms.