大方廣佛華嚴經疏 21.6

21.6

四釋文者，一品長分為十：第一本會圓遍，謂前會不散而說後會故。初句遍因，「十方」下遍相，亦有主伴等，並如上說。但處加須彌，則而演說法，通上三會。第二「爾時世尊」下不離而升。第三「時夜摩」下天王見佛，並如前會。第四「即以」下各嚴殿座。初一句總依空起行，故云化作。無著導行，故曰蓮華。一行含多，所以稱藏。餘如上說。「百萬」已下別顯嚴相，於中四：初明座體備德嚴，皆云百萬，位漸增故。次「百萬夜摩」下明座旁圍繞嚴。三從「百萬」下法門行德嚴。文有八句，攝為四對：一因緣；二福智，深心契理故；三願行；四體用，無生法體之所起故。四末後一句，法教流通嚴。第五「時彼」下請佛居殿。第六「時佛」下如來受請。第七「爾時」下各念昔因。然晉經亦有樂音止息，今略無者，譯人之意。謂不如十解會事歸理，不云樂音止息；不及迴向事理無礙，不云熾然。退可同前、進可齊後，故並略之。第八偈讚十佛。此十佛是前會十佛之前，如次十佛明位漸高、念昔亦遠，理實三世諸佛皆同此說。餘如前會。文亦有二：先明此界、後辨結通。前中十偈亦各有四：初句標名讚別德、次句通顯具吉祥、三憶曾入此殿、四結處成勝極。亦初一句諸頌不同、初二字別名、次二字通號、下三字別德。亦皆以下別德釋上別名：一以聞十方釋成名稱。二以世間燈釋寶王義。珠有夜光可代燈者，為寶中王。佛有智光照無明夜，故曰寶王。三四五六義並可知。七以世燈釋勝天者，身智光照勝於天故。八以論雄釋無去者，具勇智辯不可動故。九十可知。又此中殿各舉別名，初一嚴體，下皆寶之別德，謂此寶清淨，以用莊嚴，殊勝無垢。此寶發香，是香必妙。能嚴之寶無所不見，可謂普眼。如是嚴者是善莊嚴，無處不嚴，名普嚴也。又善嚴者，善因生故。第九「爾時世尊入」下佛同升殿。第十「此殿」下處忽寬容，並如前會。

Fourth, as for explaining the text: the prose of this one chapter is divided into ten parts. First, the original assembly is perfectly pervasive, meaning that the subsequent assembly is expounded without the previous assembly dispersing. The first sentence is the pervasive cause; from "ten directions" downward are the pervasive marks; there are also host and retinue, etc., all as explained above. However, with the addition of Sumeru to the place, [the Buddha] expounds the Dharma in that manner, which applies to the three assemblies above. Second, from "At that time the Bhagavat" downward, he ascends without departing. Third, from "At that time the Yama" downward, the heavenly king sees the Buddha, all as in the previous assembly. Fourth, from "immediately with" downward, each adorns the palace and seat. The first sentence generally means that practice arises based on emptiness, hence it says "created by transformation". Non-attachment guides practice, hence it is called "lotus flower". A single practice contains many, which is why it is called "treasury". The rest is as explained above. From "a million" downward, it specifically reveals the marks of adornment, within which are four: first, it clarifies that the substance of the seat is endowed with virtuous adornments, all saying "a million" because the stations gradually increase. Next, from "a million Yama" downward, it clarifies the surrounding adornments beside the seat. Third, from "a million" downward, it is the adornment of the practice-virtues of the Dharma gates. The text has eight phrases, subsumed into four pairs: 1. causes and conditions; 2. merit and wisdom, because the profound mind accords with noumenon; 3. vows and practices; 4. essence and function, because they arise from the essence of the unproduced Dharma. Fourth, the final sentence is the adornment of the propagation of the Dharma teachings. Fifth, from "At that time that [heavenly king]" downward, he requests the Buddha to dwell in the palace. Sixth, from "At that time the Buddha" downward, the Tathāgata accepts the request. Seventh, from "At that time" downward, each recalls past causes. However, the Jin sūtra also states that musical sounds ceased, which is now omitted here; this is the intention of the translator. That is to say, since it is not like the Assembly of the Ten Understandings where phenomena return to noumenon, it does not say that musical sounds ceased; and since it does not reach the non-obstruction between noumenon and phenomena of the pariṇāmanā, it does not say "blazing". Retrogressing it can equal the former, and advancing it can match the latter; therefore both are omitted. Eighth, praising ten buddhas in verse. These ten buddhas precede the ten buddhas of the previous assembly; just as the succession of the ten buddhas clarifies that the stations gradually become higher, the recollection of the past is also more distant; in truth, all buddhas of the three periods of time are identical to this exposition. The rest is as in the previous assembly. The text also has two parts: first clarifying this realm, and second discerning the conclusive extension [to all realms]. In the former, the ten verses also each have four parts: the first line designates the name and praises specific virtues; the next line universally reveals the possession of auspiciousness; the third recalls having previously entered this palace; the fourth concludes the place to establish supreme excellence. Also, the first line varies across the verses: the first two characters are the specific name, the next two characters are the universal title, and the bottom three characters are the specific virtues. In all cases, the lower specific virtues explain the upper specific name: 1. using "heard in the ten directions" to explain and establish "Renown" (Yaśas); 2. using "lamp of the world" to explain the meaning of "Jewel King" (Ratnarāja). A pearl that shines at night and can replace a lamp is the king among jewels; a buddha possesses the light of wisdom illuminating the night of ignorance, hence he is called "Jewel King". The meanings of 3, 4, 5, and 6 can all be known. 7. Using "lamp of the world" to explain "Surpassing Heaven" (Devātiśaya), because the light of his body and wisdom surpasses the heavens. 8. Using "hero of debate" to explain "Non-Departure" (Agata), because endowed with courage, wisdom, and eloquence, he cannot be moved. 9 and 10 can be known. Furthermore, each palace herein mentions a specific name: the first adorns the essence, and those below are all specific virtues of the jewels—meaning this jewel is pure, and being used for adornment, it is excellent and stainless. This jewel emits fragrance, and this fragrance is necessarily wondrous. The jewel capable of adorning leaves nothing unseen, so it can be called "Universal Eye". Such an adornment is a good adornment, and there is no place it does not adorn, hence it is named "Universal Adornment". Furthermore, it is a "good adornment" because it is produced from good causes. Ninth, from "At that time the Bhagavat entered" downward, the Buddha together ascends to the palace. Tenth, from "this palace" downward, the place suddenly becomes vast and accommodating, all as in the previous assembly.