大方廣佛華嚴經疏 4.16

4.16

第四別顯處嚴者，然此下處主及眾，即三世間嚴。三中前二即如來依正，眾即淨土輔翼不空。今初器界嚴者，即廣於前場之嚴，顯成前覺之妙，異於餘經之處。於中四事各十種嚴，明即染顯淨，即為四別：第一地嚴、第二樹嚴、第三宮殿嚴、第四師子座嚴。然此諸嚴各具三釋：一約事，可知。二表法，謂地表心地法身、樹表菩提、宮殿表無住涅槃、座表法空等。三就因行，謂一以窮心地法身之因，報得增上金剛之地；二以般若為因；三以悲智相導為因；四亦以法空為因。然或一因行成一切嚴、或一切行成一嚴、或一行成一嚴、或一切行成一切嚴，以通融別純雜無礙。今但明一行一嚴，顯所表故，然各攝無盡之德故。四事皆有十句，初總、後別，今且就文各分為四。今初心地十句分四者，第一總顯地體、二四地相具德、三四地上具嚴、四一舉因結用。今初，標以堅固、釋以金剛。諸教或云木樹草座，多云座是金剛；今全地金剛，則權實斯顯，徹華藏故。廣如彼品。次上妙下地相具德。約因釋者，一寶輪者，一攝一切圓行致故。二及眾寶華，開覺悅他故。三清淨摩尼，圓淨明徹故。以上三行用嚴心地，故結云以為嚴飾。上皆形色。四即顯色，謂青黃等殊，名諸色相種種重疊深廣如海，互相映發等彼波瀾，或諸色俱生、或更相攝入，含虛瑩徹、現勢多端，名無邊顯現。此由隱顯自在、定散無礙隨機利行之所致也。三「摩尼」下明地上嚴者，一寶幢，曲有五句：一摩尼為體、二三光音明用、四五網纓辯飾。就因行者，降魔伏外為幢，智光常照、慈音外悅、願行交羅、戒香芬馥，四攝周垂故。二摩尼雨寶，表神通如意，隨機變現雨法寶故。三妙華散地，亦多因行，遍嚴心故。四寶樹行列者，德行建立故。四「佛神力」下，舉因結用。佛力者，出所因也。嚴具多門，別說難盡，故總云一切悉現。或於樹中現、或於上諸嚴具及地中現，明一一行中皆道場故。

Fourth, regarding the specific manifestation of the adornments of the place: from here below, the place, the lord, and the assembly are the adornments of the three worlds. Among the three, the first two are the dependent and proper [rewards] of the Tathāgata, and the assembly is the non-empty retinue of the pure land. Now, first, the adornment of the container world: this expands upon the adornment of the bodhimaṇḍa mentioned before, revealing the wondrousness of the aforementioned enlightenment, different from the places in other sūtras. Within it, four matters each have ten kinds of adornment, illuminating that right within the defiled the pure is revealed; thus there are four distinct [sections]: first, the adornment of the ground; second, the adornment of the trees; third, the adornment of the palaces; fourth, the adornment of the lion throne. However, these various adornments each have three explanations: First, in terms of phenomena, which can be understood. Second, symbolizing the Dharma: namely, the ground symbolizes the mind-ground dharmakāya; the trees symbolize bodhi; the palaces symbolize non-abiding nirvāṇa; the throne symbolizes the emptiness of phenomena, and so forth. Third, with respect to causal practice: namely, 1. by exhausting the cause of the mind-ground dharmakāya, one attains the predominant diamond ground as retribution; 2. taking prajñā as the cause; 3. taking compassion and wisdom mutually guiding each other as the cause; 4. also taking the emptiness of phenomena as the cause. However, either a single causal practice accomplishes all adornments, or all practices accomplish a single adornment, or a single practice accomplishes a single adornment, or all practices accomplish all adornments, because of the unobstructedness between universal and particular, pure and mixed. Now we only explain one practice for one adornment to reveal what is symbolized, yet each subsumes inexhaustible virtues. The four matters each have ten lines, first general and then specific; now, based on the text, we divide them into four parts. First, the ten lines on the mind-ground are divided into four: 1. generally revealing the substance of the ground; 2. four [lines on] the marks of the ground being endowed with virtues; 3. four [lines on] the adornments on the ground; 4. one [line] citing the cause to conclude the function. First, it designates it with 'solidity' and explains it with 'diamond'. Various teachings either mention wooden trees and grass seats, or mostly say the seat is diamond; now the entire ground is diamond, so the provisional and the real are thereby revealed, because it penetrates Padmagarbha, extensively as in that chapter. Next, from 'exquisitely marvelous' downward, the marks of the ground are endowed with virtues. Explaining in terms of causes: 1. 'precious wheels' is brought about by the consummate practice wherein one subsumes all; 2. 'and various precious flowers' is because of opening awakening and gladdening others; 3. 'pure maṇi' is because of being round, pure, clear, and penetrating. By means of the above three practices the mind-ground is adorned, hence it concludes: 'serving as adornments'. The above are all shapes and colors. 4. Namely visible colors: blue, yellow, and so on being distinct are called 'various color-marks'; overlapping in manifold ways, deep and vast like an ocean, reflecting one another like those surging waves, or various colors arising together, or further mutually interpenetrating, containing emptiness and brilliantly clear, appearing with manifold bearings—this is called 'boundlessly manifesting'. This is brought about by the beneficial practice of responding to capacities with freedom of hiding and appearing, and non-obstruction between concentration and distraction. Third, from 'maṇi' downward illuminates the adornments on the ground: 1. 'precious banners' consists of five clauses in detail: 1. maṇi as substance; 2 and 3. light and sound illuminating function; 4 and 5. nets and tassels detailing decoration. In terms of causal practice: subduing māras and overcoming heterodoxies serves as the banner, the light of wisdom constantly shining, the sound of compassion pleasing outwardly, vows and practices interwoven, the fragrance of morality richly aromatic, because the four means of embracing are comprehensively extended. 2. 'Maṇi raining treasures' symbolizes supernormal powers according with wishes, raining Dharma treasures through transformative manifestations according to capacities. 3. 'Wondrous flowers scattered on the ground' also derives from many causal practices, universally adorning the mind. 4. 'Rows of precious trees' is because virtuous practices are established. Fourth, from 'the Buddha's spiritual power' downward, cites the cause to conclude the function. 'The Buddha's power' indicates that from which it originates. The gates of adornment are manifold, difficult to exhaust in specific explanation, so it generally says: 'everything fully manifests'. Either manifesting within the trees, or manifesting within the above various adornment articles and within the ground, illuminating that within each and every practice there is a bodhimaṇḍa.