大方廣佛華嚴經疏 4.18

4.18

第四「其師子」下，師子座嚴十句，分四：初一總顯形勝。師子座者，人中師子處之。又說無畏之法故，得法空者何所畏哉？空乃高而無上，深不可測。廣而無外，邊不可窮。妙乃即事而真。好謂具德無缺。二「摩尼」下六句，體德圓備。一座臺，摩尼即處中正可依處。摩尼隨映有差，法空隨緣成異，中道妙理正是可依。二周座華網，即外相無染，交映本空。三淨寶為輪，輪謂臺之處中周匝，輪圍即具德周遍。四華纓周垂，諸覺諸通垂化周攝。五寶嚴填飾，堂等略舉，凡諸總包無處不嚴，故云備體。顯於法空全收萬像，無事非理故。六寶樹間飾，間上物象也。即菩薩妙法樹，隨化分枝，隨因感果。並依無相，義曰周迴。凡聖相資，名為間列。三「摩尼光」下二句，妙用廣大。一淨寶出光，如雲涉入，法空亦爾。一一智中知一切法，一一法體顯一切智，為互照也。二主伴寶用互相發揮，謂佛化摩尼能作佛事。《智論》云「輪王寶珠但隨人意能雨寶物，天寶堪能隨天使令，佛寶十方能作佛事。菩薩寶珠亦能分作，如文殊師利冠中毘楞伽寶珠，十方諸佛於中顯現。」今菩薩髻珠即是其類，下文雲集菩薩髻珠亦爾。用此嚴座者，凡初成佛，皆一切諸佛現形灌頂，一切菩薩親授敬養，故因果寶珠俱來瑩燭。如來從果起用，故云化現。理圓解滿，義曰珠王。菩薩心頂智照圓淨，故曰髻中妙寶。寂照照寂，皆瑩淨照燭。四「復以」下一句，佛加廣演。佛境如空，故云廣大。有感斯至、為無不及，顯教皆從法空所流，是故所流還周法界。非智不顯，故云佛力。顯處嚴竟。

Fourth, from 'His lion' downward, the adornments of the lion throne are in ten phrases, divided into four [sections]: First, one phrase generally reveals its superior form. As for 'lion throne', the lion among men occupies it. Moreover, because he expounds the fearless Dharma, what fear can one who has attained the emptiness of dharmas have? Emptiness is high and unsurpassed, deep and unfathomable. It is vast without exterior, and its boundaries cannot be exhausted. 'Wondrous' means being true just as phenomena are. 'Fine' means endowed with virtues without lack. Second, the six phrases from 'Maṇi' downward [show that] essence and virtues are fully complete. 1. The throne's dais: maṇi is right in the center and can be relied upon. As maṇi varies according to what it reflects, the emptiness of dharmas differentiates according to conditions; the wondrous principle of the middle way is precisely what can be relied upon. 2. The flower-net encircling the throne: that is, the external marks are undefiled, mutually reflecting fundamental emptiness. 3. Pure jewels form the rim: 'rim' means that which surrounds the dais in the center, a circling rim signifying that it is endowed with virtues completely and everywhere. 4. Jeweled garlands hang down all around: the various awakenings and superknowledges extend downward to transform and embrace everywhere. 5. Inlaid and adorned with jeweled ornaments: halls and the like are briefly cited, and all things in general are embraced without any place not being adorned; hence it says 'complete in essence'. This reveals that the emptiness of dharmas completely gathers all myriad phenomena, for there is no phenomenon that is not noumenon. 6. Jeweled trees arranged among them: arranged among the aforesaid objects. These are the wondrous Dharma-trees of the bodhisattvas, branching according to transformation and evoking fruits according to causes. All rely on the signless, which in meaning is termed 'all around'. The mutual assistance of ordinary beings and sages is called 'arranged among them'. Third, the two phrases from 'Maṇi light' downward [show] the vastness of its wondrous function. 1. The pure jewels emit light, interpenetrating like clouds, and the emptiness of dharmas is likewise. Within each wisdom one knows all dharmas, and the essence of each dharma reveals all wisdom; this is their mutual illumination. 2. The jeweled functions of host and companion stimulate each other; that is, the Buddha-manifested maṇi can perform Buddha-works. The *Upadeśa* (*Dàzhìdù lùn*) says: 'The jewel of a cakravartin only rains down precious objects according to people's wishes; heavenly jewels are capable of obeying the commands of devas; the Buddha's jewel can perform Buddha-works throughout the ten directions. Bodhisattvas' jewels can also partially perform them, like the *vilaṅka* jewel in Mañjuśrī's crown, in which the Buddhas of the ten directions are manifested.' The bodhisattvas' topknot jewels here belong to this class, and the topknot jewels of the bodhisattvas gathered like clouds in the text below are likewise. As for using these to adorn the throne: whenever one first accomplishes Buddhahood, all Buddhas appear in bodily form to bestow abhiṣeka, and all bodhisattvas personally make offerings and pay homage; therefore, the jewels of both cause and fruit together come to shine brilliantly. The Tathāgata gives rise to function from the fruit, hence it says 'magically manifested'. Because the principle is round and understanding is full, in meaning it is termed the 'king of jewels'. Because the wisdom-illumination at the crown of the bodhisattvas' minds is round and pure, it is termed the 'wondrous jewel in the topknot'. Stillness illuminating and illumination still, all are clear, pure, and brilliantly illuminating. Fourth, the one phrase from 'Further, through' downward shows the Buddha's empowerment expounding broadly. The Buddha's realm is like space, hence it is called 'vast'. Wherever there is an impulse it arrives; there is nothing it does not reach, revealing that all teachings flow from the emptiness of dharmas; therefore, what flows in turn pervades the dharmadhātu. Without wisdom it would not be revealed, hence it says 'the Buddha's power'. The explanation of the adornments of the place is concluded.