華嚴經探玄記 18.14

18.14

Part Four, on manifesting the pure land, has three sections: first, manifesting the perfection of the vessel world; second, the perfection of the world of those of correct awakening through wisdom; third, the perfection of the world of sentient beings. Within the first, there are two: first, explaining this Jetavana's manifestation of an adorned pure land; and second, analogously concluding that the ten directions likewise manifest pure lands. Within the former, there are also two: first, directly displaying the adornments; and second, revealing their causes. Within the former, there are three: first, the adornments of the multistoried pavilion; second, the adornments of the grove; third, the adornments of empty space. Master Guangtong says: 'Adorning space symbolizes unconditioned dependent origination; adorning the grove symbolizes conditioned dependent origination; and adorning the pavilion displays the dependent origination of the essential substance itself.' Within the first, there are two: first, the vastness of the place is boundless. That it suddenly became vast and broad means that by putting forward the provisional, the ultimate is revealed, and by dispelling delusions, the Dharma is disclosed. Second, directly displaying the adornments. Herein there are ten kinds: 1. the golden ground; 2. from 'all mani jewels' downward, explaining the laying out of jewels upon the ground; 3. from 'lapis lazuli' downward, explaining the pillars of the pavilion; 4. from 'Jambū[nada gold]' downward, directly explaining the composition of the pavilion; 5. from 'mani jewels' downward, the placement of nets upon the pavilion; 6. erecting jeweled banners; 7. suspending pennants and canopies; 8. emitting light that illuminates the dharmadhātu; 9. various jewels adorning the exterior; 10. stairways on the four sides allowing ascent and descent. Second, regarding adorning the grove, the Buddha's spiritual power is the cause. That it was suddenly vast and so forth displays the vastness of the place. From 'manifold jewels' downward, there are also ten kinds of adornments: 1. a general clause; 2. spreading jewels upon the ground; 3. jeweled walls; 4. jeweled trees; 5. fragrant rivers; 6. many multistoried pavilions; 7. illumination by light; 8. jeweled adornment of the ground; 9. emission of exquisite fragrance; 10. erecting jeweled banners, of which there are seventeen kinds. Third, adorning empty space also has ten kinds: 1. palaces of heavenly jewels; 2. incense trees; 3. Sumeru mountains; 4. jeweled music; 5. jeweled trees; 6. jeweled thrones; 7. jeweled statues; 8. pearl nets; 9. pavilions; 10. music of liberation. Second, in revealing the causes of the adornments, there are two: first, inquiring, namely as to why there are these inconceivable adornments. Second, explaining, in which there are ten clauses: 1. Because they are generated from the tathāgata's inconceivable roots of goodness—this concerns the cause. 2. Because they are the untainted dharmas of the Buddha fruition—this concerns the essence of the fruition. Below, the functions of the fruition are explained. 3. Generally bringing up the spiritual power. 4. Specifically bringing up the physical superknowledges. Clauses 5 and 6 explain the unimpeded, subtle, and mutual interpenetration of body and land. Clauses 7 and 8 manifest past buddhas illuminating present lands. Clauses 9 and 10 reveal the Buddha manifesting lands. All the adornments mentioned above are the essence and function of such a Buddha fruition, not something that can be known by other stages; therefore, they are all called 'inconceivable'. This concludes the discussion of the Jetavana of this one direction. Second, in the analogical conclusion: 'like this Jeta Grove,' etc., brings up this place. 'All dharmadhātus' analogously extends to all the dharmadhātu, which likewise manifest lands like this. This place, in accordance with the coarse, was built by Sudatta; however, based on the subtle, it accords with and pervades the dharmadhātu, encompasses the ten directions, and exhausts the three times. Because the all-pervading does not obstruct the localized, Sudatta newly built it; because the coarse is not different from the subtle, what was built is subtle and pervades the dharmadhātu. Just as [the Buddha] is ever-present on Vulture Peak and manifests by pressing down his foot, all are of this class. Second, 'the tathāgatas filled [the grove],' etc., explains the perfection of the world of those of correct awakening through wisdom. In each of these manifested lands there was a tathāgata, and they all came to this place, filling the Jetavana. Third, within the world of sentient beings, there are two: first, the filling by bodhisattvas; second, raining down ten kinds of clouds of offerings. This concludes the part on manifesting the pure land.