大方廣佛華嚴經疏 11.20

11.20

第九段，劫轉變故差別者，此有二種：一者但約感，成住壞劫皆名轉變。二唯約住劫之中居人善惡，令染淨轉變。釋中具二，初一即是前義，故云「無量成壞劫轉變」。言法爾者，法爾隨業轉也。若爾，何異起具因緣？因緣意在於因，轉變意彰於果。又因緣通有，唯成不壞，如自受用因是也。餘九釋後義。一遇惡緣故，淨變為染。下文云「泉池皆枯涸」等。二修人天大福，令世界多染少淨，故先云染，如下文云「粳米自然生」等。三即地前，以未斷障故非純淨，以淨多故故先云淨。經多云染淨，與前何別？或譯人之失，或傳寫之誤。四即證發心，居受用土故，但云純淨。五各各遊者，即二地至十地諸菩薩遊戲神通，以多莊嚴而嚴一剎，或以一嚴而嚴多剎，所至染剎則能莊嚴也。六大莊嚴者，即普賢位，嚴於微塵內剎，如上口光召眾等是。七莊嚴滅者，此明失善緣而惡現，謂如來示滅，能事隨滅。佛滅百年，乳不及水，況今之世，況於減極，稗為上味、鐵為上嚴。八如彌勒來也。九以佛神通于何不淨，《淨名》足指案地、《法華》三變淨土，即其類也。上之十事，初總、餘別，不出業故。又初二屬凡，次四菩薩，後三屬佛。又約佛菩薩，即染令淨；約於凡夫，即淨成染。十頌如次頌前可知。

The ninth section, differences due to kalpa transformations: this has two kinds. First, simply in terms of evocation, the kalpas of formation, abiding, and destruction are all called transformations. Second, solely in terms of the good and evil of the people residing within the abiding kalpa, causing the defiled and pure to transform. The explanation contains both: the first one is the former meaning, hence it says "transformations of immeasurable kalpas of formation and destruction." Saying "by nature of dharmas" means that by nature of dharmas it turns in accordance with karma. If so, how does this differ from the causes and conditions for arising? Causes and conditions focus on the cause, whereas transformation focuses on revealing the fruit. Furthermore, causes and conditions apply to existence, solely forming and not destroying, as in the causes of personal enjoyment. The remaining nine explain the latter meaning: First, encountering evil conditions, the pure transforms into the defiled; the text below says "springs and ponds all dry up," and so forth. Second, cultivating great merits of humans and gods causes the world to be mostly defiled and little pure, hence defiled is mentioned first, as the text below says "non-glutinous rice grows naturally," and so forth. Third is before the stages; because obstacles are not yet severed, it is not purely pure, but because purity is abundant, pure is mentioned first. The sūtra often says "defiled and pure"—how does this differ from the former? Perhaps it is an error of the translator, or a mistake in copying. Fourth is the initial aspiration with realization: because one resides in the land of enjoyment, it merely says "purely pure." Fifth, their respective travels: this refers to the various bodhisattvas from the second stage to the tenth stage playfully roaming with spiritual penetrations, adorning one land with many adornments, or adorning many lands with one adornment; wherever they arrive in defiled lands, they are capable of adorning them. Sixth, great adornment: this is the station of Samantabhadra, adorning the lands within dust motes, as in the light from the mouth summoning the assembly above. Seventh, adornment extinguishing: this clarifies the loss of good conditions and the emergence of evil; namely, when the Tathāgata demonstrates extinction, the deeds capable of being done extinguish accordingly. A hundred years after the Buddha's extinction, milk was not as good as water, let alone in the present age, let alone at the extreme of the period of decrease, when barnyard grass is the supreme flavor and iron is the supreme adornment! Eighth, like the coming of Maitreya. Ninth, with the Buddha's spiritual penetrations, what is not purified? Vimalakīrti pressing his toe to the earth and the Lotus Sūtra's threefold transformation of the pure lands are of this kind. The ten items above: the first is general, the rest are specific; they do not go beyond karma. Furthermore, the first two belong to ordinary beings, the next four to bodhisattvas, and the last three belong to Buddhas. Moreover, in terms of Buddhas and bodhisattvas, the defiled is made pure; in terms of ordinary beings, the pure becomes defiled. The ten verses versify the preceding in sequence, as can be known.