華嚴經探玄記 3.82

3.82

第二重頌中有七十頌，但頌次前長行中事，非是頌前十世界海及華藏等，以彼各有偈重頌訖。由前十二佛國、七世界性皆通有此十海義故，是故偈中頌顯其狀，與彼長行綺互，廣略亦同前諸文。於中分二：先九頌總頌前文、二餘頌別頌前中十海。初中有四：初一顯根本所依華藏土海、次三總辨能依異類諸剎、次三別略顯能依剎形、後二通舉佛剎大用。第二頌十海中文則為十：初有十一偈，頌起具因緣世界海。於中有七因緣：初三頌神力因，此中初一就本無壞、後二隨末虧盈。二「如依種種」下二頌，頌業種因，初一報異、後一業殊。三「譬如意寶」下二頌，頌願力因，初一寶珠現色喻、後一就現空雲喻。四「猶如工幻」下一頌，幻業因。五如見彩畫等一頌，頌心畫因。六「眾生心不同」等一頌，頌妄想因。七「猶如見導師」等一頌，頌心行因。此七何別者？初是現威神、二是種子、三是宿願力、四是現行、五是本識現、六是轉識相、七樂欲器，故別也。二「無量真珠」下二頌，頌莊嚴世界海。三「或有佛剎地」下四頌，頌清淨世界海。於中初一唯染；次二亦染亦淨；後一唯淨，以初一眾生、次二菩薩、後一諸佛故，令所居土有染淨。此三漸次向淨故也。四「一佛國土中」下四頌，頌壞方便世界海。亦初一唯壞；次二亦成亦壞；後一唯成無壞，以染可壞、淨常存故。五「或有佛剎起」下二十頌，頌體世界。於中初六純染苦體；次四雜苦樂體；後十純淨樂體，於中初五隨事辨體、後五妙用自在。六「或無量佛土」下三頌，頌住世界海。於中初一舉能依之形、後二顯所依住相。七「或如師子座」下三頌，頌形世界海。八「或壽命一劫」下二頌，頌劫世界海。九「或國土無佛」下五頌，頌佛出世世界海。於中初一總標、次二明化身示現、次一機熟無時不現、後一非器無時有現。十「或剎極濁惡」下七頌，頌說世界海。於中初二惡道聲、次二善道聲、後三法輪聲。上來總相，通答於前果問竟。

In the second tier of verses, there are seventy stanzas, which only versify the matters in the immediately preceding prose section, not the ten oceans of worlds and the Padmagarbha mentioned earlier, since those each had their own verses concluded. Because the preceding twelve Buddha-lands and seven world-natures all share the meaning of these ten oceans, these verses versify and reveal their forms, interweaving with that prose, their expansiveness and brevity also being the same as in the preceding passages. Within this, there are two parts: first, nine stanzas generally versify the preceding text; second, the remaining stanzas separately versify the ten oceans therein. In the first part, there are four: the first shows the fundamental support, the Padmagarbha land-ocean; the next three generally discern the diverse lands that are supported; the next three specifically and briefly reveal the shapes of the supported lands; the last two universally bring up the great functions of the Buddha-lands. In the second part, versifying the ten oceans, the text has ten sections: First, there are eleven stanzas versifying the world-oceans of arising conditions. Within this, there are seven conditions: the first three versify the condition of supernatural power—here, the first treats the root without destruction, while the latter two follow the branch waxing and waning. Second, the two stanzas from 'Just as relying on various' down versify the condition of karmic seeds—the first being differences in retribution, the latter being variations in karma. Third, the two stanzas from 'Like a wish-fulfilling jewel' down versify the condition of vow-power—the first using the metaphor of a jewel manifesting colors, the latter using the metaphor of clouds appearing in empty space. Fourth, the one stanza from 'Just like a skilled illusionist' down is the condition of illusory karma. Fifth, the one stanza 'Like seeing colorful paintings' and so forth versifies the condition of the mind painting. Sixth, the one stanza 'Sentient beings' minds are not the same' and so forth versifies the condition of false conceptualization. Seventh, the one stanza 'Just like seeing the Guide' and so forth versifies the condition of mental activity. What is the difference among these seven? The first is the manifestation of awe-inspiring spiritual power; the second is the seeds; the third is the power of past vows; the fourth is active manifestations; the fifth is the manifestation of the root-consciousness; the sixth is the marks of the evolving consciousness; the seventh is the vessel of predilections; hence they differ. Second, the two stanzas from 'Immeasurable pearls' down versify the world-oceans of adornment. Third, the four stanzas from 'There are Buddha-lands where the ground' down versify the world-oceans of purity. Therein, the first is solely defiled; the next two are both defiled and pure; the last one is solely pure—because the first is sentient beings, the next two are bodhisattvas, and the last is Buddhas, causing the lands they inhabit to be defiled or pure. These three progressively advance toward purity. Fourth, the four stanzas from 'Within a single Buddha-land' down versify the world-oceans of expedients of destruction. Likewise, the first is solely destroyed; the next two are both formed and destroyed; the last is solely formed without destruction—because the defiled can be destroyed while the pure is everlasting. Fifth, the twenty stanzas from 'There are Buddha-lands that arise' down versify the substance of worlds. Therein, the first six have a substance of pure defilement and suffering; the next four have a substance of mixed suffering and pleasure; the last ten have a substance of pure, untainted bliss—within which the first five discern the substance according to phenomena, and the latter five concern the sovereign ease of marvelous function. Sixth, the three stanzas from 'Or immeasurable Buddha-lands' down versify the world-oceans of abiding. Therein, the first brings up the shapes supported, and the latter two reveal the marks of the supporting bases of abiding. Seventh, the three stanzas from 'Or like a lion throne' down versify the world-oceans of shapes. Eighth, the two stanzas from 'Or their lifespan is one kalpa' down versify the world-oceans of kalpas. Ninth, the five stanzas from 'Or a land has no Buddha' down versify the world-oceans of a Buddha's appearance in the world. Therein, the first generally designates; the next two explain the manifestations of nirmāṇakāyas; the next one is that when faculties are mature, there is no time they do not appear; the last is that when they are not vessels, there is never an appearance. Tenth, the seven stanzas from 'Or a land is extremely turbid and evil' down versify the world-oceans of preaching. Therein, the first two are the sounds of evil destinies; the next two are the sounds of good destinies; the last three are the sounds of the dharmacakra. The above general characteristics fully complete the answers to the previous questions on result.