大方廣佛華嚴經疏 4.16

4.16

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.