華嚴經探玄記 7.9

7.9

第三嚴處中二：先明一方嚴、二結會十方嚴。前中二：初遙見佛者，明覩勝緣、二「即於」下顯嚴勝座。於中，先總顯、後「以無量」下別辨。前中，以此座是實德所成，是故有十三種圓滿相：一自相，謂寶座具德故；二因相，謂宿善所生故；三不壞相，佛護念故；四勝相，多因所生故；五真淨相，佛淨法起故；六共相，眾生共嚴同受用故；七具德相；八離惡相；九微妙相，觀無厭故；十出世相；十一無染相；十二同相，謂相同在世間，緣集成故；十三無盡相，謂眾生見不能盡，亦是甚深相，唯佛境故。第二別顯中，初一句標、二「所謂」下正顯。於中有二：先辨器世間莊嚴；後「百萬諸天神」下辨眾生世間莊嚴，此中亦分有智正覺義。前中亦二：先外事嚴、後從「百萬億神力」下明內法嚴。前中二：先色相嚴、後「百萬億天蓋幢一切寶鈴」下音聲嚴。前中四：初雜事嚴，有五十二種；第二「百萬億大海月」下別事嚴，於中寶有二十一種、香王十七種、雲雨二十一種；第三「百萬億天寶幢」下重明雜嚴，有二十九種；第四「天雜寶衣」下重明別事嚴，於中衣幢各十種。第二音聲嚴中，有四十二句，分二：先樂音有十種、後「妙音」下明法音。於中二：先總歎三寶功德、後別歎十住菩薩功德。前中三：初十句，歎佛寶功德；二「歎一切菩薩」下四句，歎菩薩僧寶功德；三「歎深法」下八句，歎法寶成益功德。二別歎十住功德，以是正位攝因行故可知。外嚴竟。第二內法嚴者，亦是上來莊嚴，今辨嚴已出生勝德顯座德用。於中三十一句，分三：初十三句出信進念定慧等雜行，淨解脫是不思解脫也；二有十一句十度行，於中末句結十度可知；三「普入」下七句明出三業大用，此是師子座三業，以依正無礙故。器世間嚴竟。第二眾生世間莊嚴中亦二：先有五十八眾外相嚴、後「出菩薩淨願」下內法嚴。前中二：先四十四顯人天眾嚴、後十四辨菩薩眾嚴。前中，先十五，欲界人天八部等；後二十九，色界天等。然餘處說，於四禪中各有三天；此各四者，皆一是總、餘三是別故也。謂初禪中梵眷屬天、二禪中光天、三禪中淨天、四禪密身天，此各是總，故不同也。又四禪中少密身餘處說名福愛天，無量密身是稱福生天，密果是果寶天亦名廣果，以第四禪天身行斷，無出入息故，俱名密也。次五淨居天，後更云百萬億種種天者，應是無色界天。既不顯名，或通一切也。第二菩薩眾中，初十依本位名顯德用、後四以天名說。此上並是海印中法界自在差別實德，以人法無礙、依正混融故致然也。第二內法者，亦是上來莊嚴，今是嚴已成德堪為勝用。有二十句法門行相，可知。上來一方嚴座竟。第二如此世界，結通十方無盡世界敷座可知。上來十方天王嚴主伴座竟。

In the third [part], on adorning the place, there are two [sections]: first, explaining the adornment of the one direction; second, concluding by bringing together the adornment of the ten directions. In the first of these, there are two: first, "remotely seeing the Buddha" explains the seeing of the supreme conditions; second, from "then upon..." downward displays the adornment of the supreme seat. Within that, it first explains generally, and later from "with immeasurable..." downward distinguishes specifically. In the first part, because this seat is constituted by real virtues, it therefore possesses thirteen kinds of perfected marks: first, its own mark, meaning that the jeweled seat is complete in virtue; second, its causal mark, meaning that it is produced by past wholesomeness; third, its indestructible mark, because of the Buddha's protective mindfulness; fourth, its supreme mark, because it is produced by many causes; fifth, its truly pure mark, because it arises from the Buddha's pure dharmas; sixth, its common mark, because sentient beings jointly adorn it and share in its enjoyment; seventh, its mark of possessing virtues; eighth, its mark of being free from faults; ninth, its subtle and marvelous mark, because one never tires of beholding it; tenth, its supramundane mark; eleventh, its unstained mark; twelfth, its commonality mark, meaning that its characteristics are shared in existing in the world, constituted through the aggregation of conditions; thirteenth, its inexhaustible mark, meaning that sentient beings' seeing of it cannot be exhausted; it is also a profoundly deep mark, because it is solely the realm of the Buddha. In the second part, the specific display, the first sentence designates it; second, from "namely..." downward it properly displays it. Within this there are two: first, distinguishing the adornment of the receptacle world; second, from "a million devatās..." downward distinguishing the adornment of the world of sentient beings—here, it also partially has the meaning of the [world of] enlightened wisdom. In the first part, there are also two: first, the adornment of external phenomena; second, from "a million koṭis of spiritual powers" downward, explaining the adornment of internal dharmas. In the first part, there are two: first, the adornment of visible forms; second, from "a million koṭis of heavenly canopies, banners, and all jeweled bells" downward, the adornment of sounds. In the first part, there are four: first, the adornment of miscellaneous phenomena, of which there are fifty-two kinds; second, from "a million koṭis of great ocean moons" downward, the adornment of specific phenomena, among which jewels are of twenty-one kinds, kingly fragrances of seventeen kinds, and clouds and rains of twenty-one kinds; third, from "a million koṭis of heavenly jeweled banners" downward, reiterating the miscellaneous adornments, of which there are twenty-nine kinds; fourth, from "heavenly miscellaneous jeweled robes" downward, reiterating the specific adornments, among which robes and banners are each of ten kinds. In the second part, the adornment of sounds, there are forty-two phrases, divided into two: first, musical sounds are of ten kinds; second, from "wondrous sounds" downward explains the sounds of Dharma. Within this, there are two: first, praising generally the virtues of the Triratna; second, praising specifically the virtues of the bodhisattvas of the ten abodes. In the first of these, there are three: first, ten phrases praising the virtues of the Buddha jewel; second, from "praising all bodhisattvas" downward, four phrases praising the virtues of the Saṃgha jewel of bodhisattvas; third, from "praising the deep Dharma" downward, eight phrases praising the virtues of the Dharma jewel bringing about benefit. Second, specifically praising the virtues of the ten abodes: because this is the primary rank that encompasses causal practices, this can be understood. The external adornment is completed. Second, as for the adornment of internal dharmas: this is also the aforementioned adornment, but now distinguishes that, once adorned, it gives birth to supreme virtues, revealing the seat's virtuous function. Within this, there are thirty-one phrases, divided into three: first, thirteen phrases setting forth the miscellaneous practices of faith, vigor, mindfulness, concentration, wisdom, and so forth—the pure liberation is the inconceivable liberation; second, there are eleven phrases on the practices of the ten pāramitās, among which the final phrase concludes the ten pāramitās, as can be understood; third, from "universally entering..." downward, seven phrases explaining the issuing forth of the great function of the three karmas—this is the three karmas of the lion throne, because environment and sentient beings are unobstructed. The adornment of the receptacle world is completed. In the second part, the adornment of the world of sentient beings, there are also two: first, there are fifty-eight assemblies of external marks of adornment; second, from "emitting the pure vows of bodhisattvas" downward, the adornment of internal dharmas. In the first of these, there are two: first, forty-four display the adornments of the assemblies of humans and devas; second, fourteen distinguish the adornments of the assemblies of bodhisattvas. In the first part: first, fifteen [are] humans, devas, the eight classes, and so forth of the desire realm; second, twenty-nine [are] the devas of the form realm, and so forth. However, other sources explain that within the four dhyānas there are three heavens each; here there are four each because one is general and the other three are specific. That is, within the first dhyāna, the Brahma-retinue Devas; in the second dhyāna, the Light Devas; in the third dhyāna, the Purity Devas; in the fourth dhyāna, the Dense Body Devas—each of these is general, and so it is different. Furthermore, within the fourth dhyāna, the "Slightly Dense Body" is in other sources called the Merit-Loving Deva (Punyaprasava); "Immeasurable Dense Body" is called the Merit-Arising Deva (Puṇyaprasava); "Dense Fruit" is the Fruit-Treasure Deva, also named Abundant Fruit (Bṛhatphala)—because the bodily action of the devas of the fourth dhyāna is severed, with neither inhalation nor exhalation, all are named "dense." Next are the five pure-abode heavens (śuddhāvāsa); later, when it further mentions "a million koṭis of various devas," these should be the devas of the formless realm. Since it does not state their names, it may pervade all of them. In the second part, on the bodhisattva assembly, the first ten reveal virtuous function according to the names of their primary ranks; the last four are spoken under the names of devas. All of the above are the real virtues of the sovereign distinctions of the dharmadhātu within the ocean-seal (sāgara-mudrā), brought about because persons and dharmas are unobstructed, and environment and sentient beings are blended together. Second, as for the internal dharmas: this is also the aforementioned adornment, but here the adornment has already accomplished virtues capable of supreme function. There are twenty phrases on the marks of practice of the Dharma gates, which can be understood. The above adornment of the seat in the one direction is completed. Second, "such worlds..." concludes by extending across the inexhaustible worlds of the ten directions where seats are laid out, as can be understood. The above explanation of the heavenly kings of the ten directions adorning the principal and retinue seats is completed.