大方廣佛華嚴經疏 12.12

12.12

二辨處中亦三：第一總明剎海。第二「此世界海」下，別明一剎，略無剎種。剎名勝音者，多佛出世說法音故。次彰其相、後說劫名，可知。第三「諸佛子彼勝音」下，的指一方。如今娑婆中，別說一四天下也。於中亦三：初總明感應之處；第二「諸佛子此林東」下，別明能感居人；第三「諸佛子彼大林中」下，別顯道場嚴事。今初，有三：初明香海者，非持種之海，即如今四洲之海耳；二「其海」下，海出華山。三「於其山」下，明山頂之林，先標舉、後顯嚴。說此林者，佛於中現也。說城居人者，總舉所化也。第二別明能感居人中亦三：初標主伴二城、二釋主城、三釋伴城。今初。雖有天城，以佛出故人城為主。二「清淨」下，廣釋主城。於中先顯處嚴。城上守禦曰櫓，繞城別築土臺曰却敵。優鉢羅等，即青赤黃白四色蓮華。後「此大城」下，彰其人勝。三「其城次南」下，略釋伴城。於中，先辨城名居類；後「此一一」下，顯圍繞莊嚴。世界不同，安立少異，不可例此也。第三明道場中，先辨場嚴；二「其道場前」下，明蓮華香海為佛現故。

Second, in analyzing the place, there are also three: first, generally explaining the ocean of worlds. Second, from "In this world-ocean..." onward, separately explaining one world, omitting the kṣetra-seed for brevity. The world is named Pravaraśabda (Sublime Sound) because many Buddhas appeared in the world to expound the sound of the Dharma. Next its marks are revealed; and then the name of the kalpa is stated, which can be understood. Third, from "O Sons of the Buddha, in that Pravaraśabda..." onward, precisely pointing to one direction. It is just like separately speaking of one four-continent world within this Sahā world today. Therein are also three: first, generally explaining the place of resonance and response; second, from "O Sons of the Buddha, to the east of this forest..." onward, separately explaining the inhabitants capable of evoking resonance; third, from "O Sons of the Buddha, within that great forest..." onward, separately revealing the magnificent adornments of the bodhimaṇḍa. Now the first has three parts: first, explaining the fragrant ocean—which is not the ocean that upholds the seed, but just like the ocean of the four continents today; second, from "In that sea..." onward, the sea brings forth a flower mountain. Third, from "Upon that mountain..." onward, explaining the forest at the summit of the mountain, first indicating it and then revealing its adornments. Speaking of this forest is because the Buddha manifests within it. Speaking of the inhabitants of the city is generally presenting those to be transformed. Second, in separately explaining the inhabitants capable of evoking resonance, there are also three: first, indicating the two cities of host and companion; second, explaining the host city; third, explaining the companion cities. Now the first: although there are celestial cities, because the Buddha appears, the human city is primary. Second, from "Pure..." onward, extensively explaining the host city. Therein, it first reveals the adornment of the place. Towers for defense atop the city wall are called lu; earthen platforms separately built around the city wall to repel enemies are called quedidi. Utpala and so on are the four colors of lotuses: blue, red, yellow, and white. Afterwards, from "This great city..." onward, revealing the excellence of its inhabitants. Third, from "Next to the south of that city..." onward, briefly explaining the companion cities. Therein, it first distinguishes the city names and categories of dwellers; afterwards, from "Each and every one of these..." onward, revealing the encircling adornments. Worlds are not identical, and their establishments differ slightly; one must not apply this universally. Third, in explaining the bodhimaṇḍa, it first analyzes the adornment of the site; second, from "In front of that bodhimaṇḍa..." onward, explaining the fragrant ocean of lotuses for the Buddha's manifestation.