大方廣佛華嚴經疏 30.45

30.45

第三門願成依果。文分為二：先總明、後「其一一」下別顯。今初，十句，初牒前起後；後九正顯願相，一願清淨、二願莊嚴、三分量普周、四純善、五無障礙、六具淨光、七有佛現、八融攝、九舉一例餘。一剎之展量同法界，一剎之卷顯現無餘，展卷無礙是一佛剎。如一佛剎，剎剎皆然，準上華藏及後人嚴，塵塵尚然，況復剎剎。第二別顯中分二：先顯寶嚴、後「如寶莊嚴」下類顯餘嚴。今初，分三：初總標、次「所謂」下別顯。三「是為菩薩」下總結。二中復二：先通顯寶嚴、後「佛子」下別明人寶嚴。前中以阿僧祇數，但有九十四數，以晉經皆云無量阿僧祇。初有數事，但云無量則阿僧祇言，非是數中之一，但是無數之言，若定是數便為限局。今就九十四內，寶樹之中有無量妙寶以為華果為一；宮殿中有無量菩薩為二。初段顯因之後有無數寶藏為三；一一瓔珞中百千菩薩上妙莊嚴為四；下寶枝中有不思議鳥為五；寶華中有無量菩薩為六，足滿百數。文中分二：初十八事略明顯勝，初略明、「如是一切」下舉因顯勝；後「復有」下八十二事廣顯，於中分五：第一二十四事唯以外寶為嚴，其間三兩亦標以事名釋以法門，且從多判。二「復有阿僧祇寶光明」下有十五事，標以事名釋以法門，欲顯即事成法門故。三「寶修習」下三事，唯約法門顯即法可貴，非要託事。四「寶座」下二十二事，約於事寶能成法門，或顯依中有正明雜莊嚴。五「寶眾生」下十八事，顯於內身六根三業皆名為寶，並圓明可貴故。此上諸事，或純或雜、或依正無礙，皆以事事無礙法門因所感故。若將一因各對一事，如以寂忍為因、所感寶衣等，恐繁不顯，觀者思之。復將一因成一切果，四句融通，義如常說。二人寶嚴者，《法華》云「彼國何故名曰大寶莊嚴？其國中以菩薩為大寶故。」所以楚魏之朝亦不以金玉為珍，而以賢臣為寶。遍法界微塵之處有多菩薩，可謂大心嚴剎也。三結成寶嚴，可知。二類顯餘嚴，有十一事，一一皆有上之百事，并前一百則一千二百。言次第乃至過此百倍者，若言嚴事過者，則不應言皆如寶嚴。若準晉經云衣蓋幢旛乃至百事莊嚴，即以香等為百。過此倍之三字，譯者不妙。若別理通者，以前寶嚴但列百事，非止唯百，應過百倍，則百百為萬，表圓融萬行。則應迴文云摩尼寶嚴皆如寶莊嚴，如是廣說次第乃至過此百倍，理則無違。

The third gateway vows for the accomplishment of the fruit of circumstantial retribution. The text is divided into two parts: first, a general explanation; next, from 'each and every one of them...' downward, a specific exposition. Now to the first, there are ten phrases: the first restates the preceding to introduce what follows; the latter nine directly reveal the marks of the vows: 1. vowing for purity; 2. vowing for adornment; 3. the measure universally encompassing; 4. purely good; 5. unobstructed; 6. endowed with pure light; 7. having Buddhas appear; 8. harmonious integration and absorption; 9. adducing one to exemplify the rest. The unfolding of a single kṣetra equals the measure of the dharmadhātu; the gathering in of a single kṣetra reveals everything without remainder; unfolding and gathering in are unobstructed—such is a single Buddha-kṣetra. As with a single Buddha-kṣetra, so it is with every kṣetra; based on the Padmagarbha above and the adornments of beings below, it is so even with every single particle of dust, not to mention every single kṣetra! In the second, specific exposition, it divides into two: first, revealing the jeweled adornments; next, from 'just like the jeweled adornments...' downward, analogously revealing the other adornments. Now to the first, it divides into three: first, a general presentation; next, from 'namely...' downward, a specific exposition; third, from 'this is the bodhisattva's...' downward, a summary conclusion. In the second part, there are again two: first, generally revealing the jeweled adornments; next, from 'Disciples of the Buddha...' downward, specifically explaining the human jewel adornments. In the former, in terms of the number asaṃkhyeya, there are only ninety-four counts, because the Jin translation uniformly says 'immeasurable asaṃkhyeyas'. As to the initial numbered items, simply saying 'immeasurable', the word 'asaṃkhyeya' is not one among numbers, but merely a word meaning 'countless'; if it were fixed as a definite number, it would be limiting. Now, taking within the ninety-four: the jewel trees containing immeasurable wondrous jewels as flowers and fruits is the first; the palaces containing immeasurable bodhisattvas is the second; after the first section showing the causes, the countless jewel treasuries is the third; the hundred thousand bodhisattvas in each and every necklace with supreme, wondrous adornments is the fourth; the jewel branches below containing inconceivable birds is the fifth; and the jewel flowers containing immeasurable bodhisattvas is the sixth, thus completing the full count of one hundred. In the text there are two parts: first, eighteen items briefly revealing excellence—first briefly explained, and from 'all such things...' downward, adducing the causes to show excellence; next, from 'further there are...' downward, eighty-two items extensively revealing them, which is divided into five: First, twenty-four items are adorned solely with external jewels; among them, two or three are also labeled with phenomenal names and interpreted as Dharma gateways, classified according to the majority. Second, from 'further there are asaṃkhyeyas of jewel radiances...' downward, fifteen items are labeled with phenomenal names and explained as Dharma gateways, intending to reveal that phenomena themselves constitute Dharma gateways. Third, from 'jewel cultivation...' downward, three items rely solely on Dharma gateways to reveal that the Dharma itself is precious, not necessarily relying on phenomenal things. Fourth, from 'jewel thrones...' downward, twenty-two items rely on phenomenal jewels capable of accomplishing Dharma gateways, or reveal that the direct [retribution] is contained within the circumstantial [retribution], explaining miscellaneous adornments. Fifth, from 'jewel sentient beings...' downward, eighteen items reveal that the six sense faculties and three actions of the internal body are all named 'jewels', being both completely luminous and precious. All the above items, whether pure or mixed, or without obstruction between circumstantial and direct [retribution], are all evoked by the cause of the Dharma gateway of the non-obstruction among phenomena. If one were to match each single cause to each single phenomenon—such as quiet forbearance being the cause that evokes jeweled robes, and so forth—I fear it would be cumbersome and not clear; let the reader reflect upon it. Furthermore, taking a single cause to accomplish all fruits, the four propositions are interfused, the meaning of which is as commonly explained. Regarding the second, the adornment of human jewels: The Lotus Sūtra says, 'Why is that land named