大方廣佛華嚴經疏 54.21

54.21

就文分三：初結前標後、二「于時」下嚴此園林。三「如於此」下結通法界。二中有二：先正顯嚴，即器世間嚴；後「何以故」下出嚴所因，顯智正覺世間嚴。今初，有三，一嚴重閣、二嚴園林、三嚴虛空。從略之廣說有此三，表三緣起，謂嚴閣顯自體緣起嚴，林表有為緣起，嚴空表無為緣起。今初，分二：先明廣處，謂破情顯法，即事會真故。自內而觀，廣博無際，然不壞事故。自外而觀，閣外有園，園外有空，莊嚴各異。斯即事理交徹，十方三際無不圓融。林空例然。二「金剛為地」下正顯莊嚴，表緣起萬德無不備故。其間表法，以意消息。第二「爾時復以」下明園林嚴。第三「爾時逝多林上虛空」下明虛空嚴，並顯可知。第二出因中，先徵、後釋。釋即智正覺嚴，是前為眾示其身力佛力上加。文有十句：一慈善根力、二無漏智力，以上二力而加眾故；三福威德力；餘皆自在神通力。於中，一展、二卷、三橫包、四豎攝、五一切即一、六一即一切、七成壞相即，餘義準思。第三結通法界，中二：先結前標後、二「所謂」下正顯嚴相。言見如來身住逝多林者，住彼彼十方界中之林，此明一會遍一切處，如〈光明覺品〉，非是彼界遙見此佛。住於園林下諸嚴事皆爾。現相分竟。

The text divides into three: first, summarizing the preceding and indicating what follows; second, from "At that time..." on down, adorning this park; third, from "Just as in this..." on down, concluding by extending it to the dharmadhātu. Within the second part there are two: first, directly revealing the adornment, which is the adornment of the container world; second, from "Why is this?" on down, setting forth the cause of the adornment, revealing the adornment of the world of the wisdom of correct enlightenment. Now for the first, there are three: 1. adorning the multi-storied pavilion; 2. adorning the park; 3. adorning empty space. Explaining these three from the concise to the broad signifies three conditioned arisings: adorning the pavilion reveals the adornment of conditioned arising from the self-essence; the park signifies conditioned arising of the conditioned; adorning empty space signifies conditioned arising of the unconditioned. Now for the first, it divides into two: first, explaining the vast space, meaning shattering emotional attachment to reveal the Dharma, integrating phenomena into truth. Viewed from within, it is vast and boundless, yet does not destroy phenomena. Viewed from without, outside the pavilion there is the park, and outside the park there is empty space, their adornments each distinct. This is the mutual penetration of phenomena and noumenon, perfectly interpenetrating across the ten directions and the three times without exception. The park and empty space are likewise. Second, from "the ground of vajra" on down directly reveals the adornments, signifying that none of the ten thousand virtues of conditioned arising are lacking. The representation of the Dharma therein should be inferred according to the intended meaning. Second, from "At that time, moreover, by..." on down explains the adornment of the park. Third, from "At that time, in the empty space above the Jeta Grove..." on down explains the adornment of empty space; both are evident and easily understood. Second, in setting forth the cause, it first questions and then explains. The explanation is the adornment of correct enlightenment through wisdom; this adds upon the bodily power and Buddha's power demonstrated to the assembly earlier. The text has ten clauses: 1. the power of the roots of goodness of kindness; 2. the power of undefiled wisdom—empowering the assembly through these two powers above; 3. the power of meritorious majestic virtue; the rest are all powers of sovereign spiritual penetration. Therein: 1. expanding; 2. contracting; 3. horizontal envelopment; 4. vertical containment; 5. all being identical to one; 6. one being identical to all; 7. mutual identity of formation and disintegration; the remaining meanings should be deduced accordingly. Third, concluding by extending it to the dharmadhātu, within which are two: first, summarizing the preceding and indicating what follows; second, from "namely..." on down, directly revealing the marks of adornment. As for saying that they saw the Tathāgata's body abiding in the Jeta Grove, it means abiding in the groves within those various worlds throughout the ten directions; this clarifies that one assembly pervades all places, as in the "Chapter on Enlightenment by Light," and not that beings in those worlds see this Buddha from afar. Abiding in the park and the various adornments below are all likewise. The section on manifesting marks is concluded.