華嚴經探玄記 3.76

3.76

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.