華嚴經探玄記 2.13

2.13

First, within the explanation of the site's ground, there are the indication, the explanation, and the conclusion. Within the indication, "its ground was adamantine" indicates the substance of its ground, meaning that its substance is completely unyielding. A later passage states: "The thick ground of vajra cannot be destroyed"; this is what it means. "Equipped with adornment and purity" indicates the virtues of its ground, meaning that its marks are completely adorned; that is, as the later passage says, "Beneath the ground of the Padmagarbha-lokadhātu, it fully incorporates wind-wheels, fragrant oceans, lotus kings, and so forth to constitute its adornment and purity. Above the ground, there are fully present marvelous jewels, radiance, fragrant rivers, and networks of trees." Thus, because the pure virtues above and below are fully complete, it says "equipped". Here, defilements completely eliminated is called "purity", and virtues completely fulfilled is called "adornment". Second, within the separate explanations, there are ten phrases revealing ten kinds of adornment and purity: first, adornment and purity of precious flowers; second, adornment and purity of precious wheels; third, adornment and purity of marvelous forms; fourth, adornment and purity of banners and so forth; fifth, adornment and purity of fragrant garlands; sixth, adornment and purity of precious nets; seventh, adornment and purity of raining jewels; eighth, adornment and purity of flower trees; ninth, adornment and purity of the Buddha's power; tenth, adornment and purity of the extraordinary. Being equipped with these ten kinds, it therefore says "equipped with adornment and purity". First, regarding the adornment and purity of precious flowers, the various manifold flowers of diverse jewels possess four meanings: first, the meaning of exquisite fineness; second, the meaning of blooming; third, the meaning of bearing fruit; fourth, the meaning of adornment and purity. A later passage states: "Precious flowers completely cover all the ground, and are all able to nurture the Buddha's virtues." Second, regarding the adornment and purity of precious wheels, these precious wheels are fully equipped with five meanings: first, the meaning of perfection, because they are free from deficiency; second, the meaning of gathering virtues, because spokes, rims, and so forth are complete; third, the meaning of revolving, because they move from here to there; fourth, the meaning of crushing delusion, like pulverizing and so on; fifth, the meaning of subduing, like the wheel-jewel of a holy wheel-turning king. Moreover, "precious" has the meaning of being precious and rare. A later passage states: "Precious flowers form marvelous colors, adorning the wheels of radiance, filling all the dharmadhātus, reaching everywhere throughout the ten directions." Third, regarding the adornment and purity of the marks of form, these marvelous forms possess four meanings: first, the meaning of being clearly distinct, because they are equipped with shapes and visible colors; second, the meaning of being identical to emptiness, because they are established by containing vacuity; third, the meaning of possessing virtue, because one gathers all; fourth, the meaning of having utility, because sentient beings who see or hear them obtain supreme benefit. These types have many varieties, hence it says "immeasurable"; there are none that do not mutually ornament, hence it says "adornment". This vessel ocean is both deep and vast, storing virtues, containing everything, and bestowing boundless moistening and benefit, hence it says "like an ocean". The ten characteristics of the great ocean should be distinguished here; the name "world-ocean" in the later text is established from this. Fourth, regarding the adornment and purity of banners and so forth, banners, flags, canopies, and lights have distinct meanings among the four. A banner has two meanings: first, towering high; second, subduing, like Śakra's banner. A flag has two meanings: first, a standard or emblem; second, according with conditions. A canopy also has two meanings: first, displaying excellence; second, sheltering and shading. Light also has two meanings: first, dispelling darkness; second, illuminating and manifesting. A later passage states: "Within the precious banners there is radiance, adorned with hanging precious streamers and flags." Fifth, regarding the adornment and purity of fragrant garlands, marvelous fragrance has the meaning of rich scent; marvelous flowers have the meaning of blooming; marvelous garlands have the meaning of being strung together. These three things are spread all around to constitute an offering. Furthermore, flowers of marvelous fragrance are strung into garlands, hanging around the four sides of the banners to constitute adornment. A later passage states: "Suspending various flower-garlands as adornment." Sixth, regarding the adornment and purity of precious nets, a net is an adornment that veils and gleams. A later passage states: "Precious wheels and openwork nets completely cover it above." According to the *Sūtra Praising the Pure Land*, the seven jewels are: first, gold; second, silver; third, *vaiḍūrya*; fourth, *sphaṭika*; fifth, red pearls; sixth, *aśmagarbha*; seventh, *musāragalva*. Seventh, regarding the adornment and purity of raining jewels, the jewels rained down are broad and numerous, and there are none that do not serve the utility of Dharma gates; hence it says "unrestricted"—that is, manifesting bodies to expound the Dharma is what this means. Eighth, regarding the adornment and purity of precious trees, this has the meaning of establishing manifold virtues. A later passage states: "Clouds of pure precious trees serve as adornment, universally able to illuminate all bodies." Thus radiance denotes luxuriant splendor. Ninth, regarding the adornment and purity of the Buddha's power, "through the Buddha's supernatural power" adduces their cause; "causing these and so forth" distinguishes what is accomplished: first, causing the substance to be vast; second, the marks to be adorned; third, the function to illuminate. A later passage states: "All world-oceans have immeasurable adorned precious wheels, arising from the boundless color and supernatural power of the Tathāgata." Tenth, regarding the adornment and purity of the extraordinary, according to the *Dà zhìdù lùn*, there are three kinds of jewels: first, human jewels, such as the jewel-gems of a wheel-turning king, which are able to rain down objects for use; second, heavenly jewels, meaning those possessed by the devas, which are all fit for being commanded; third, bodhisattva jewels, which are fit for expounding the Dharma and delivering people. Now, these bodhisattva jewels are already extraordinary compared to the previous human and heavenly ones, not to mention the jewels born of the inexhaustible roots of goodness possessed by the Tathāgata, which are all exceedingly extraordinary, because they are both Dharma gates and concrete jewel-objects. The final sentence is a general conclusion. Because roots of goodness are limitless, the decorative adornments produced are also limitless; hence it says "an awakening site adorned with immeasurable roots of goodness." Furthermore, it is also because these roots of goodness are themselves utilized as adornments, just as a later passage states: "Adorning the precious seat with clouds of hundreds of myriads of koṭis of pāramitās and clouds of roots of goodness, and so forth." Here too it is the same. Regarding "immeasurable", a later passage states: "Rocana Buddha's past practices caused the ocean of Buddha-lands to be exceedingly pure, immeasurable, countless, and boundless, turning unrestrictedly in all those places." The remaining meanings will be extensively clarified in later chapters. Here also there are the six characteristics of totality, distinction, identity, difference, integration, and disintegration, which can be applied accordingly. The site's ground is finished.