大方廣佛華嚴經疏 11.25

11.25

二釋名者，準梵本，具云華藏莊嚴嚴具世界海之遍清淨功德海光明品，譯者嫌繁，乃成太略，處中應云蓮華藏莊嚴世界海品，謂蓮華含子之處目之曰藏，今剎種及剎為大蓮華之所含藏，故云華藏。其中一一境界，皆有剎海塵數清淨功德，故曰莊嚴。世界深廣，故名為海。有云世界依海故立海名者，恐非文意，以下云「華藏莊嚴世界海住在華中」故。其梵云嚴具，即是能嚴。其遍清淨功德海光明，即顯嚴之相用。依體有用，故致之言。今文舉體攝用，但云華藏，約事可爾。何因剎海相狀如斯？略舉二因：一約眾生，如來藏識即是香海亦法性海。依無住本，是謂風輪，亦妄想風。於此海中，有因果相恒沙性德，即是正因之華，世出世間未來果法皆悉含攝，故名為藏。若以法性為海，心即是華，含藏亦爾。然此藏識相分之中，半為外器，不執受故；半為內身，執為自性，生覺受故。如來藏識何緣如此？法如是故、行業引故。二約諸佛，謂以大願風持大悲海，生無邊行華含藏二利，染淨果法重疊無礙，故所感剎相狀如之，是以〈出現品〉中多將世界以喻佛德。細尋文意，乃由佛德，世界如之。

Second, explaining the title: According to the Sanskrit text, it fully reads: 'The Chapter on the Ocean of Radiance of Universally Pure Merits of the Ocean of Worlds Adorned with the Ornaments of Padmagarbha'. The translator found it cumbersome and thus rendered it overly abbreviated. A middle course would be to call it 'The Chapter on the Ocean of Worlds Adorned by the Lotus Matrix (Padmagarbha)'. The receptacle where a lotus holds its seeds is termed 'matrix' (garbha); here, the world systems and their kṣetras are contained and harboured within the great lotus, hence it is called 'Lotus Matrix'. In each and every state within it, there are pure merits as numerous as the particles of an ocean of kṣetras; hence it is called 'Adorned'. The worlds are deep and vast, hence named 'Ocean'. Some say that because the worlds rely upon an ocean, the name 'Ocean' is established, but this is likely not the text's intention, for it is stated below that 'the ocean of worlds adorned by the Lotus Matrix abides within the lotus.' The Sanskrit term 'ornament' refers to that which can adorn. The 'ocean of radiance of universally pure merits' reveals the marks and functions of the adornment. Because function depends upon essence, this phrasing is employed. The present text cites the essence to encompass the function, simply saying 'Padmagarbha'; in terms of phenomena, this is acceptable. What causes the marks and characteristics of the ocean of kṣetras to be like this? Two causes are briefly cited: First, in terms of sentient beings, the tathāgatagarbha consciousness is precisely the fragrant ocean and also the ocean of dharmatā. Relying upon the root of non-abiding, it is called the wind-wheel, and also the wind of delusive thoughts. Within this ocean, there are the causal and fruitional marks of nature-virtues as countless as the sands of the Ganges, which are precisely the flowers of the direct cause; all future fruitional phenomena, both mundane and supramundane, are completely contained and embraced within it, hence it is named 'matrix' (garbha). If one takes dharmatā as the ocean, the mind is precisely the flower, and its containment is likewise so. However, within the object-aspect (nimittabhāga) of this storehouse consciousness, half becomes the external environment because it is not appropriated, while half becomes the internal body, being appropriated as one's self-nature and generating sensory awareness. Due to what condition is the tathāgatagarbha consciousness like this? It is because dharmas are naturally so, and because it is induced by deeds and karma. Second, in terms of the Buddhas, with the wind of great vows holding the ocean of great compassion, they generate the flowers of boundless practices containing and embracing the two benefits; defiled and pure fruitional dharmas overlap without obstruction, and therefore the kṣetra marks brought forth are like this. Thus, in the 'Chapter on the Manifestation [of the Tathāgata]', worlds are frequently used as metaphors for the Buddha's virtues. Carefully tracing the meaning of the text, it is indeed because of the Buddha's virtues that the worlds are like this.