大方廣佛華嚴經疏 11.37

11.37

第六辯總結莊嚴。上來諸段雖說莊嚴，猶未能盡，故今總顯一一之境。若說不說，皆具剎海塵數功德莊嚴，是以文云一切境界。長行文二：先標莊嚴難測、二「何以」下徵釋所由。清淨功德，文含二義：一謂眾多果嚴，即是清淨功德。二謂一一果嚴，從多清淨功德因生。以因望果，應成四句，謂多因一果、一因多果等故。隨一一事即曰難思，是以頌云「但由如來昔所行，神通願力而出生」，斯即因也。若語果嚴，略有五相：一者令多，周給一切；二者令常，永無乏絕；三者令妙，悅可眾心；四者稱性，無生無相；五者自在，鎔融無礙。偈文具之，總斯五義，故曰難思，況因果相即。偈文有十，大分為二：前六果嚴用勝、後四對因辯果。前中分三：初四別明嚴用、次一結屬現緣、後一總結多類。後四對因辯果中，一由行願神通為因，故獲變化如鏡像果；二以普行勝智為因，故得一塵淨眾剎果；三由長時近友為因，故得剎那頓現之果；四彰淨國之意，使倣而行之。前半智境嚴即無嚴，謂自受用土周遍無等，法性之土體性無生，二皆無相。後半悲應無嚴之嚴嚴遍法界，無住之住常住剎中。上釋莊嚴竟。

Sixth, explaining the general conclusion of the adornments. Although the preceding passages have spoken of adornments, they have not yet been exhausted; therefore, now it generally reveals each and every realm. Whether spoken of or unspoken, all are endowed with the adornments of merits equal to the dust motes of oceans of lands; this is why the text says 'all realms.' The prose text has two parts: first, indicating that the adornments are difficult to fathom; second, from 'why is this' downward, querying and explaining the reason. 'Pure merit' contains two meanings in the text: first, that the numerous fruit-adornments are themselves pure merit. Second, that each and every fruit-adornment is born from the causes of many pure merits. Looking at the result from the cause, it should form four propositions, namely many causes for one result, one cause for many results, and so forth. With respect to each and every phenomenon, it is called inconceivable; thus the verse says, 'Only through what the Tathāgata practiced in the past, / and the power of supernormal abilities and vows are they born,' which is the cause. If speaking of the fruit-adornments, there are briefly five marks: first, causing them to be many, universally providing for all; second, causing them to be constant, never lacking or ending; third, causing them to be wondrous, delighting the minds of all; fourth, according with nature, unborn and without marks; fifth, sovereign, fusing without obstruction. The verse text contains them, subsuming these five meanings, hence called inconceivable—all the more so since cause and result are mutually identical. The verse text has ten verses, broadly divided into two: the first six concern the superior function of the fruit-adornments; the latter four explain the result in contrast to the cause. Within the first there are three: the first four specifically clarify the function of the adornments; the next one concludes their belonging to present conditions; the last one generally concludes their many kinds. In the latter four explaining the result in contrast to the cause: first, taking practices, vows, and supernormal abilities as causes, hence obtaining the result of transformations like mirror images; second, taking universal practice and supreme wisdom as causes, hence obtaining the result of one dust mote purifying numerous lands; third, taking drawing near to good friends for a long time as the cause, hence obtaining the result of instantaneous manifestation; fourth, showing the intention of purifying lands, causing one to emulate and practice it. The first half is the realm of wisdom: adornment is non-adornment, meaning the land of self-enjoyment is all-pervading and peerless, and the land of reality-nature has an essential nature that is unborn, both being without marks. The second half is compassionate response: the adornment of non-adornment adorns the entire dharmadhātu, and the dwelling of non-dwelling constantly dwells in the lands. The above finishes the explanation of the adornments.