大方廣佛華嚴經疏 12.2

12.2

第二別明種剎香海。雙釋二章者，謂香海依剎海，剎種依香海，諸剎依剎種。亦有長行、偈頌。長行分三：初總舉諸海所依、二次第別顯海種及剎、第三總略結釋。今初也。上來雖復但標剎種及剎二章，而釋依住中皆云依海，故列海數。此多香海，並在剎海地面，故云所依。言如帝網者，大都分布則似車輪。其有別者，謂帝釋殿網貫天珠成，以一大珠當心，次以其次大珠貫穿匝繞，如是展轉遞繞經百千匝。若上下四面四角望之，皆行伍相當。今此香海雖在地面，分布相似。又有涉入重重之義，故云如也。第二「諸佛子此最中」下，次第別顯諸海種剎。文分為三，初辯中間一海、次辯右旋十海、後明十海所管之海。然十海各管不可說佛剎塵數之海，總顯則有十不可說佛剎塵數。次第說者，但有一百一十一海，餘皆略指。今初，中央一海，文分為二：先明香海出華以持剎種、後「有不可說」下明所持世界。前中有三：初香海名，以多華發光故，亦由菩薩行華而為因故。二華名，謂以香摩尼嚴此華故，又從摩尼底而出生故。約法即萬行圓明之所成故。海能有華，故受華名；華依於海，取海底稱。三種名，約事，寶光遠照故。約法，其世界種正是所含種子一一皆有大智光明遍照法界義故、性德互嚴故。第二所持世界中三：初總舉大數、次「其最下方」下別辯二十層大剎、後「諸佛子」下類結所餘。初文可知。第二別辯中，準標及結皆有不可說剎塵。其別辯中，但列十九佛剎塵數為二十重。其能繞剎，但有二百一十佛剎塵數，下當會釋。二十層，即分二十段。最下層中，文有七事，一舉名。二辯際，謂世界所據之際，如金剛際。三依住，若準此名大同剎種所依蓮華，而舊釋云於前無邊香海所出華上更有此華持此一界者，以例上諸層別有依住，故為此釋，何妨最下依於總華思之。四形如摩尼者，為摩尼狀有於八楞，似方不方、似圓不圓，故異下八隅。五上覆。六眷屬。七本界佛名離二障垢智眼清淨照世如燈。然佛德無邊，各隨一義。二層已去或有八事，謂加去此遠近故。或有九事，加純淨言故。準此，若無此言即通染淨。此上眷屬漸加，剎數中間諸事可以準知。五中云普方者，都望即方，而一面之中亦有多角隅。隅即是角，文體容爾。其第十三主剎即此娑婆。言形如虛空者，靜法云：大小乘經並說虛空體無形質、不可見相，今云有形者，迴文者誤。梵本云三曼多（周圓）第縛皤嚩曩（天宮）伽伽那（虛空）阿楞迦羅（莊嚴蓋覆）僧塞恒那（形狀），迴文應以形狀置周圓之前、虛空安天宮之上，然後合綴飾云其形周圓以空居天宮莊嚴之具而覆其上。靜法此正深有理致，今依經通之亦有理在。謂空雖無形，隨俗說故，以俗典指空為天，謂天為圓穹，其形如𨫼，故說天勢圍平野。亦如《法華》云「梵王為眾生之父」，亦隨俗說耳。第十五云形如卍字者，靜法云：室離靺瑳本非是字，乃是德者之相，正云吉祥海雲。眾德深廣如海，益物如雲。古來三藏誤譯洛剎曩為惡剎攞，遂以相為字，故為謬耳。今義通此相以為吉祥萬德之所集成，因目為萬，意在語略而義含，合云萬相耳。餘並易了。

Second, specifically explaining the systems of lands and fragrant oceans. Explaining the two headings together means that the fragrant oceans rely on the oceans of lands, the seed systems of lands rely on the fragrant oceans, and the various lands rely on the seed systems of lands. This also has prose and verses. The prose is divided into three parts: first, a general presentation of what the various oceans rely upon; second, sequentially and specifically revealing the oceans, systems, and lands; third, a general summary conclusion and explanation. Now, this is the first.

Although earlier only the two headings of seed systems of lands and lands were raised, when explaining their dwelling and reliance, it is consistently said that they rely on oceans; therefore, the number of oceans is listed. These many fragrant oceans are all on the surface of the oceans of lands, so they are called that on which they rely. Speaking of being “like Indra's net”: in broad distribution, it resembles a chariot wheel. What is distinctive is that the net of Śakra's palace is formed by stringing heavenly pearls: taking one large pearl at the center, the next largest pearls are strung through and encircle it, and in this manner, winding round and round successively through hundreds of thousands of turns. Viewed from above, below, the four sides, and the four corners, all align in orderly ranks. Now, although these fragrant oceans are on the ground, their distribution is similar. Furthermore, there is the meaning of multiple layers of mutual interpenetration; hence it is said to be “like” it.

Second, from “Disciples of the Buddha, here in the very center…” onward, sequentially and specifically revealing the various oceans, systems, and lands. The text is divided into three: first, discerning the single ocean in the middle; next, discerning the ten oceans circling to the right; and finally, clarifying the oceans governed by the ten oceans. However, the ten oceans each govern oceans numbering as many as the paramāṇus of an ineffable number of Buddha lands; revealing them collectively, there are ten ineffable paramāṇu numbers of Buddha lands. Spoken sequentially, there are only one hundred and eleven oceans, the rest being merely mentioned in brief.

Now, the first: the single ocean at the center. The text is divided into two: first, clarifying that the fragrant ocean produces a flower to support the seed system of lands; afterward, from “there are ineffable…” onward, clarifying the worlds supported [by it]. The former has three points: First, the name of the fragrant ocean: because many flowers emit light, and also because the practice-flowers of bodhisattvas serve as the cause. Second, the name of the flower: because fragrant maṇi jewels adorn this flower, and also because it arises from the maṇi bottom. In terms of the Dharma, it is formed by the complete illumination of the myriad practices. Because the ocean can have flowers, it receives the name of the flower; because the flower relies on the ocean, it takes the designation of the ocean floor. Third, the name of the system: in terms of phenomena, because precious light illuminates far and wide. In terms of the Dharma, the seed system of worlds is precisely the contained seeds, each having the meaning of the light of great wisdom illuminating the dharmadhātu everywhere, and because their nature and virtues mutually adorn each other.

In the second part, regarding the supported worlds, there are three sections: first, a general presentation of the large number; second, from “at its lowest level…” onward, specifically discerning the twenty tiers of great lands; third, from “Disciples of the Buddha…” onward, analogously concluding the rest. The first text is clear.

In the second part, the specific discernment: according to the heading and the conclusion, there are ineffable land paramāṇus. In its specific discernment, it only lists nineteen Buddha-land paramāṇu numbers as twenty tiers. The encircling lands are only two hundred and ten Buddha-land paramāṇu numbers, which will be reconciled and explained below. The twenty tiers are divided into twenty sections. In the lowest tier, the text contains seven matters: First, raising the name. Second, discerning the limit—meaning the limit occupied by the world, like the vajra limit. Third, reliance and dwelling: if based on this name, it is largely the same as the lotus flower on which the seed system of lands relies. However, older commentaries say that above the flower produced from the boundless fragrant ocean mentioned before, there is further this flower supporting this one realm. Taking the upper tiers as an analogy having separate reliances and dwellings, they made this explanation. What harm is there in considering that the lowest relies on the general flower? Fourth, its shape being like a maṇi: because the shape of a maṇi has eight facets, appearing square yet not square, appearing round yet not round, hence it differs from the eight corners below. Fifth, the covering above. Sixth, the retinue. Seventh, the name of the Buddha in this realm: free from the defilements of the two obscurations, his eye of wisdom is pure, illuminating the world like a lamp. Yet the Buddha's virtues are boundless, each corresponding to one significance.

From the second tier onward, there may be eight matters, adding the distance from here; or there may be nine matters, adding the statement of being “purely immaculate.” According to this, if these words are absent, it covers both defiled and pure. Above this, the retinue gradually increases, and the matters in the middle numbers of lands can be understood by analogy.

In the fifth, the statement “universally square” means: looked at as a whole, it is square, yet within one face there are also many corners and recesses. A recess is a corner; the style of the text accommodates this.

Its thirteenth primary land is this Sahā [world]. Regarding the statement that its shape is like space: Jingfa says that both Mahāyāna and Hīnayāna sūtras say that the essence of space has no physical form and has no visible mark. Saying now that it has a shape is an error by the translator who inverted the text. The Sanskrit text says *samanta* (circular/universal), *deva-bhavana* (heavenly palace), *gagana* (space), *alaṃkāra* (ornamentation/canopy), *saṃsthāna* (shape). Inverting the text, “shape” should be placed before “circular,” and “space” placed above “heavenly palace,” and then combined and embellished as: “its shape is circular, covered above with the ornaments of heavenly palaces dwelling in space.” Jingfa's reasoning here is profoundly justified. Now, interpreting it according to the sūtra, there is also reason in it: although space is formless, it is spoken in accordance with worldly convention. Worldly texts point to space as heaven, regarding heaven as a round vault whose shape is like an overturned cauldron, thus describing heaven's disposition as enclosing the flat wilderness. It is also like the *Lotus Sūtra* saying “King Brahmā is the father of sentient beings,” which is likewise merely speaking according to worldly convention.

In the fifteenth, where it says its shape is like a svastika: Jingfa says that *śrīvatsa* originally was not a character (word), but the mark of a virtuous one; correctly speaking, it is “ocean cloud of auspiciousness.” The myriad virtues are deep and vast like an ocean, benefiting beings like clouds. Translators since antiquity mistakenly translated *lakṣaṇa* as *akṣara*, thereby taking a mark as a character, which was an error. Now, interpreting the meaning, this mark is formed by the aggregation of myriad auspicious virtues, and hence it is designated as *wan* (ten thousand/svastika), aiming for brevity of speech while encompassing the meaning; it should properly be called the “myriad marks.” The rest are all easy to understand.