大方廣佛華嚴經疏 12.6

12.6

第二重頌，總有一百一偈，分二：初一明華藏自體，初句標名、次句不壞分量即同真性、次句具德莊嚴、末句無礙安住。餘一百偈頌所持剎網，於中二：初九頌能持剎種、餘頌所持諸剎。初中，初一頌參而不雜、次一安布行列、次一剎種體嚴、次二辨形、次一依住、次二方所趣入、後一佛力加持。第二頌種所持剎，九十一偈多頌結文，但一二不同，謂體及形，餘皆同也。大分十段：第一有二十八頌，明剎異由因緣，即結中各各眾生遍充滿。下云種種眾生居故，及各各佛力所加持，至文當見。第二有二頌顯剎微細，即結中各各普趣入。第三十頌明世界體性，結文即無，義見前經。第四五頌明世界各各莊嚴具、第五五頌明各各莊嚴際無間斷，此二如結名。第六有十頌明世界形狀，義見上文。第七二頌明各各劫差別、第八有八偈明各各佛出現，此二亦如結名。第九有十頌光明有無，即各各放寶光明，及各各光明雲覆。第十有十一頌明音聲善惡，即各各演法海。今初，為二：初半偈標章，種種多端故曰難思。餘偈廣釋難思之相，於中分二：前九偈半喻顯、後十八偈法說。前中分三：初三偈半明由染因，剎有成壞。初一偈半明種則長時剎有成壞；次一偈剎種雖一，居剎有殊；後偈結歸業種。次有三偈明由淨因：一淨心因、二佛願通因緣、後一明淨業因。後三通結染淨因，一隨心染淨因。二分別起業因，即以正喻依，亦是以因喻緣。心即是因，招異熟果，果之麁妙蓋由業緣。三一偈雙明心業，行即業故。亦喻眾生同處異見。後十八偈法說中分三：初六明染淨、次四明成壞、後八明苦樂。今初，分二：前二顯淨相不同、後四對因以辯。於中，初一唯染，由煩惱故；次二通染淨心，業通善惡故，屬於菩薩及眾生故；後一唯淨，以屬佛故。二有四偈顯成壞中，初一麁壞細存，壞由惡業、存由二因，一約佛、二善業者。故《法華》云「我淨土不毀，天人常充滿。」然滅雖不俱，而起必同處。雖曰同處，而恒相無，故難思也。次偈業存處立。次偈世相不同，性無生滅。後偈結歸因緣，內由心變則染淨萬差，外假佛緣于何不淨。三八偈明苦樂中三：初三總相，約剎論苦樂；次三約一剎中有三惡趣；後二明人天樂。第二「一一毛」下二偈顯剎微細：初偈舉果、後偈對因以辯。第三十偈明體性中，亦兼餘義，隨釋可知。第四五頌明莊嚴。第五有五偈明莊嚴際中，攝三世嚴故無間斷，結歸佛故一塵普見。第六「或有眾多剎」下十偈明剎形差別。第七二偈明剎住時分。第八有八偈明佛出多少。文並可知。第九十偈光明有無，初一無、後九有。第十有十一頌剎中音聲善惡，初二惡道唯惡；次三人天通善惡；後六佛菩薩善而非惡，正顯各各演說法海也。

The second [major section], the reiterative verses, has one hundred and one gāthās in total, divided into two: the first gāthā clarifies the self-nature of Padmagarbha, where the first line marks the name, the next line shows that not destroying measures is identical with the true nature, the next line shows it is fully endowed with virtuous adornments, and the last line shows its unobstructed abiding. The remaining one hundred gāthās praise the network of upheld worlds, divided into two: the first nine praise the upholding kṣetra-seeds, and the remaining praise the upheld worlds. In the first part, the first gāthā praises their interpenetrating without confusion; the next praises their arrangement in rows; the next praises the essence and adornment of the kṣetra-seeds; the next two distinguish their forms; the next one praises their resting and abiding; the next two praise their locations and entry; the last one praises the empowerment of the Buddha's power. In the second part, which praises the worlds upheld by the seeds, ninety-one gāthās mostly reiterate the concluding text, differing only in one or two points—namely, essence and form—while the rest are identical. It is broadly divided into ten passages: The first has twenty-eight gāthās, clarifying that the differences among worlds are due to causes and conditions; this corresponds to the concluding text's "each and every [world] is completely filled with sentient beings." Below it says "because various sentient beings dwell [there]" and "empowered by each Buddha's power," which will be seen in the text. The second has two gāthās revealing the subtlety of the worlds, which corresponds to the concluding text's "each universally enters." The third has ten gāthās clarifying the nature of the worlds, which is absent in the concluding text, but whose meaning was seen in the preceding sūtra. The fourth has five gāthās clarifying the adornments of each world. The fifth has five gāthās clarifying that the boundaries of each adornment are uninterrupted; these two follow the concluding designations. The sixth has ten gāthās clarifying the shapes of the worlds, whose meaning was seen in the text above. The seventh has two gāthās clarifying the distinctions among each kalpa. The eighth has eight gāthās clarifying the appearance of each Buddha; these two also follow the concluding designations. The ninth has ten gāthās on the presence or absence of radiance, which corresponds to "each radiating jeweled light" and "each covered by radiant clouds." The tenth has eleven gāthās clarifying good and evil sounds, which corresponds to "each expounding an ocean of Dharmas." Now the first is divided into two: the first half-gāthā marks the topic; being diverse and multifaceted, it is called inconceivable. The remaining gāthās extensively explain the aspects of the inconceivable, divided into two: the first nine and a half gāthās illustrate through similes; the latter eighteen gāthās explain through Dharma. The former is divided into three: the first three and a half gāthās explain that due to defiled causes, worlds undergo formation and destruction. The first gāthā and a half explains that while the seed endures long, the worlds have formation and destruction; the next gāthā explains that although the kṣetra-seed is one, the dwelling worlds differ; the last gāthā traces this back to the seed of karma. Next, three gāthās explain that it is due to pure causes: first, the cause of a pure mind; second, the Buddha's vows spanning causes and conditions; the last explains the cause of pure karma. The latter three gāthās conclude together the defiled and pure causes: first, the cause of defilement or purity according to the mind. Second, the cause of karma arisen from discrimination, which uses the primary [entity] as a simile for the locus, and also uses the cause as a simile for conditions. The mind is the cause, which incurs the fruit of maturation; whether the fruit is coarse or subtle is due to karmic conditions. Third, one gāthā explains mind and karma together, since action is karma; it also illustrates that sentient beings share the same place yet have different views. Within the latter eighteen gāthās of Dharma explanation, there are three parts: the first six explain defilement and purity; the next four explain formation and destruction; the latter eight explain suffering and pleasure. In the first of these, there are two parts: the first two reveal the different marks of purity; the latter four distinguish them in relation to causes. Therein, the first is exclusively defiled, due to afflictions; the next two encompass both defiled and pure minds, since karma encompasses both good and evil, pertaining to bodhisattvas and sentient beings; the last is exclusively pure, as it pertains to the Buddha. In the second part, where four gāthās reveal formation and destruction, the first shows that the coarse is destroyed while the subtle remains: destruction is due to evil karma, while preservation is due to two causes—first, regarding the Buddha; second, those with good karma. Thus the Lotus Sūtra says: "My pure land is not destroyed, yet heavenly and human beings always fill it." Although extinction is not concurrent, arising must occur in the same place. Although they are said to be in the same place, they are constantly devoid of [fixed] marks, and hence inconceivable. The next gāthā shows that karma remaining, the place is established. The next gāthā shows that while worldly marks differ, their nature is free from arising and cessation. The last gāthā traces back to causes and conditions: internally, transformed by the mind, defilement and purity are myriad; externally, relying on the Buddha's conditions, what could fail to be pure? Within the third part, where eight gāthās explain suffering and pleasure, there are three: the first three are general marks, discussing suffering and pleasure in terms of worlds; the next three concern the presence of the three evil destinies within a single world; the latter two clarify the bliss of humans and devas. The second [passage], from "Within each and every pore..." onward, has two gāthās revealing the subtlety of the worlds: the first adduces the fruit; the second distinguishes it in relation to causes. In the third [passage], ten gāthās clarifying the nature of the essence also incorporate other meanings, which can be understood as they are explained. The fourth, five gāthās, clarifies adornment. In the fifth, five gāthās on the boundaries of adornments, because they subsume the adornments of the three times, they are uninterrupted; because they trace back to the Buddha, they are universally seen in a single dust mote. The sixth, from "Or there are many worlds..." onward, has ten gāthās clarifying the differences in the shapes of worlds. The seventh, two gāthās, clarifies the duration of worlds' abiding. The eighth, eight gāthās, clarifies the number of Buddhas appearing. The texts can all be understood. The ninth, ten gāthās on the presence or absence of light: the first has none; the latter nine have it. The tenth, eleven gāthās on good and evil sounds in the worlds: the first two on the evil destinies are exclusively evil; the next three on humans and devas encompass both good and evil; the latter six on Buddhas and bodhisattvas are good and not evil, directly revealing each expounding an ocean of Dharmas.