大方廣佛華嚴經疏 11.27

11.27

第四釋文。一品分三：初明華藏因果自體、二明藏海安布莊嚴、三明所持剎網差別，三段如次釋華藏莊嚴世界之名。今初，分二：先長行、後偈頌。長行亦二：初舉果屬人顯因深廣、二彰果體相辯其寬容。今初也，謂指此剎海是我本師修因所淨。然因深廣，有三勝相：一長時修剎海塵劫故，不唯三祇。二於多劫一一遇多勝緣，不唯勝觀釋迦等佛。三於多勝緣一一淨多大願，願淨國等，不唯淨一無生等。由上三重，故云深廣。然《瑜伽》、《起信》等約三乘教，一方化宜一類世界，定說三祇；今約一乘，該通十方及樹形等界，故云剎海塵數。是以《寶雲經》言「我為淺識眾生說三僧祇劫修行，然我實經無量阿僧祇劫修行。」又時無別體，依法上立，法既無盡，時亦無窮。況念劫圓融，不應剋執。第二「諸佛子」下，彰果體相者，植因既深，果必繁奧。然所依剎量，諸教不同。小乘但一娑婆。三乘有大小之化，或色究竟為實，或他方別有淨邦。今一乘十佛之境，大小無礙、淨穢相融，且依一相說有邊表，實則一重橫尋無邊，況復重重塵含法界。「然準」下，別顯。應有十事：一所依風輪、二風持香海、三海出蓮華、四華持剎海、五繞臺輪山、六臺面寶地、七地有香海、八海間香河、九河間樹等、十總結多嚴。今文之中唯闕一河。文且分四：第一能持風輪、第二所持香海、第三海出蓮華、第四華持剎海。然其剎因有其總別，已見上文；為顯別義，且明一因成於一果。今初，風輪之因，即大願等，亦如前釋。於中文三：初總標數、二略列名、三別舉最上。列中，名平等住者，一遍持諸位故、二稱實性故。餘文可知。風並在下，寶在臺面，以力遙持。三舉最上者，勝力能持香海，故立其名。第二「能持」下，所持香海，以摩尼發光，普照一切嚴海底岸，及寶色香水，故立此名。又藏識名海，具德深廣故。流注名水，剎那性故。又佛性名水，遠熏名香，聞未證故。《涅槃》亦云「有人聞香」。第三「此香水」下，所出蓮華蘂放異光，又發勝香高出降伏，故立此名。又所發萬行，一一覺性，故曰光明。皆能普熏，即香義也。第四「華藏」下，所持剎海四方均平，總顯形相。清淨堅固，彰其體性。金剛圍等，別明所有。即下別顯，此為其本。一山、二地、三海、四樹，各別區分即總顯多嚴。但闕一河，以下有別顯故。此略明，下亦略頌。

Fourth, explaining the text. The chapter is divided into three: first, clarifying the causal and fruitional self-nature of the Lotus Matrix; second, clarifying the layout and adornments of the Matrix Ocean; third, clarifying the distinctions among the webs of kṣetras that are upheld. These three sections successively explain the name 'the world of the adornment of the Lotus Matrix'. The first section now has two parts: first the prose, and later the verses. The prose also has two parts: first, citing the fruit as belonging to the person to reveal that the cause is deep and vast; second, displaying the essence and marks of the fruit to elucidate its spaciousness and tolerance. As for the first: this means pointing out that this ocean of kṣetras was purified by our fundamental master's cultivation of the cause. However, the cause is deep and vast, having three superior marks: First, it was cultivated for a long duration, through kalpas as numerous as the particles of an ocean of kṣetras, not merely for three asaṃkhyeya kalpas. Second, throughout these many kalpas, in each one he encountered many superior conditions, not merely superior Buddhas like Vipaśyin and Śākyamuni. Third, in each of these many superior conditions, he purified many great vows—vowing to purify realms and so forth, not merely purifying a single [realization of] non-arising. Due to these threefold depths, it is called deep and vast. However, treatises such as the Yogācārabhūmi and the Awakening of Faith speak according to the Triyāna teachings: one direction's transformation is suitable for one class of worlds, definitively teaching three asaṃkhyeya kalpas. Now, speaking according to the Ekayāna, it encompasses the ten directions and worlds of tree-shapes and so forth, hence it is said to be 'as numerous as the particles of an ocean of kṣetras'. Thus the Ratnamegha-sūtra says: 'For sentient beings of shallow understanding, I spoke of cultivating practice for three asaṃkhyeya kalpas, yet I have actually undergone cultivation for immeasurable asaṃkhyeya kalpas.' Furthermore, time has no separate essence; it is established upon dharmas. Since dharmas are inexhaustible, time is likewise infinite. How much more so since moments and kalpas are perfectly interfused; one should not cling strictly [to fixed measures]. Second, from 'All sons of the Buddha' downwards, regarding displaying the essence and marks of the fruit: since the planting of the cause was deep, the fruit must be manifold and profound. However, regarding the extent of the dependent kṣetras, the various teachings differ. The Hīnayāna holds only a single Sahā world. The Triyāna has greater and lesser transformations, either taking Akaniṣṭha as real or holding that there are separate pure lands in other directions. Now, the sphere of the Ten Buddhas of the Ekayāna has non-obstruction between great and small and the interfusion of pure and defiled; provisionally relying on a single mark, it is said to have boundaries and surfaces, but in reality a single layer sought horizontally is boundless, not to mention that layer upon layer of particles contain the dharmadhātu. Below 'However, in accordance with...', it specifically reveals them. There should be ten matters: 1. the supporting wind-wheel; 2. the wind holding the fragrant ocean; 3. the ocean producing a lotus flower; 4. the flower holding the ocean of kṣetras; 5. the encircling Cakravāḍa mountains; 6. the jewelled ground on the surface of the dais; 7. the fragrant ocean on the ground; 8. the fragrant rivers between the oceans; 9. the trees between the rivers; 10. the overall summary of the many adornments. In the present text, only the river is omitted. The text is divided into four: first, the supporting wind-wheels; second, the supported fragrant ocean; third, the lotus flower produced from the ocean; fourth, the flower holding the ocean of kṣetras. Now, the causes of the kṣetras have their general and specific aspects, as already seen above; to reveal the specific meaning, one cause is provisionally explained as producing one fruit. Now, as for the first: the cause of the wind-wheel is the great vows and so forth, as explained before. Within this, the text has three parts: first, generally marking their number; second, briefly listing their names; third, specifically citing the supreme one. Among those listed, the one named 'Abiding in Equanimity' is so called, first, because it universally upholds all stations; and second, because it accords with true nature. The rest of the text is intelligible. The winds are all below, and the jewels are on the surface of the dais, held from afar by power. The third, citing the supreme one: it is given this name because its superior power can uphold the fragrant ocean. Second, from 'able to uphold' downwards: the supported fragrant ocean is given this name because the mani jewels emit light, universally illuminating the bottom and shores of the entirely adorned ocean, and because of its jewel-coloured fragrant water. Moreover, the storehouse consciousness is called an ocean because it is deep and vast, endowed with virtues. Flowing streams are called water because of their moment-to-moment nature. Moreover, the Buddha-nature is called water, and perfuming from afar is called fragrance, because one hears of it without yet having realized it. The Nirvāṇa Sūtra also says: 'There is someone who smells the fragrance.' Third, from 'this fragrant water' downwards: the produced lotus flower has stamens emitting extraordinary light, and also gives forth a superior fragrance that rises high and subjugates, hence it is given this name. Moreover, all the ten thousand practices that are generated are each of an awakened nature, hence called 'radiance'. All are able to perfume universally, which is the meaning of 'fragrance'. Fourth, from 'Padmagarbha' downwards: the supported ocean of kṣetras is level and even in all four directions, which generally displays its shape and marks. Pure and solid reveals its essential nature. The vajra enclosures and so forth specifically explain what it possesses. This serves as the root for the specific explanations below. 1. Mountains, 2. ground, 3. oceans, 4. trees—each distinguished individually—generally display the many adornments. Only the river is omitted, because it is specifically revealed below. This is briefly explained here, and the verses below are also brief.