華嚴經疏 1.2

1.2

第九明世界海劫轉變。隨所居眾生作業善惡命。一劫中或初染後淨。或初淨後染。如是轉變塵數多端。略列十種。初一總說。謂世界法爾隨業轉變也。餘九別顯。一惡業所感名染眾生。如下文云。泉池皆枯槁等。二修人天大福。令世界亦染亦淨。如下文。大王出興世。粳米自然生等。三地前信解菩薩所住亦令染淨。以未斷障故非純淨也。四發地上證位菩提心故。令剎純淨也。上來明染淨轉變。五如下文。菩薩將下生時。先嚴此世界等。六多菩薩遊現多嚴等。七如來入滅莊嚴隨謝。八如來出現嚴淨斯出。九神力無染不淨。頌中亦十。一頌總句。二頌染眾生。三頌福眾生。四頌信解。五頌發心。六頌菩薩遊剎。七頌菩薩雲集。八頌佛滅。九頌佛興。十頌神力。准釋可知。

The ninth clarifies the transformations of kalpas in the ocean of worlds. Following the good and bad karma that resident sentient beings perform, in a single kalpa it is either initially defiled and later pure, or initially pure and later defiled. Such transformations are as numerous as dust motes and manifold. Ten kinds are briefly listed: The first is a general statement, meaning that by the inherent nature of worlds they transform in accordance with karma. The remaining nine distinguish [specific aspects]: 1. That which is induced by bad karma is called defiled sentient beings, as the text below says: "The springs and ponds all dry up," etc. 2. Cultivating the great merits of humans and gods causes the world to be both defiled and pure, as the text below [says]: "A great king appears in the world; non-glutinous rice grows naturally," etc. 3. The dwelling places of bodhisattvas of faith and understanding prior to the grounds also cause defilement and purity; because they have not yet severed the obstructions, they are not purely clean. 4. Due to generating the bodhicitta of the stage of realization on the grounds, they cause the lands to be purely clean. The above clarifies the transformation of defilement and purity. 5. As the text below says, when a bodhisattva is about to descend and be born, he first adorns this world, etc. 6. Many bodhisattvas roam, manifesting multiple adornments, etc. 7. When the Tathāgata enters nirvāṇa, the adornments fade accordingly. 8. When the Tathāgata appears, these pure adornments manifest. 9. Through divine power, there is no defilement that is not purified. In the verses there are also ten: the first versifies the general statement; the second versifies defiled sentient beings; the third versifies sentient beings of merit; the fourth versifies faith and understanding; the fifth versifies the generation of the aspiration [for awakening]; the sixth versifies the bodhisattvas roaming through lands; the seventh versifies the bodhisattvas gathering like clouds; the eighth versifies the Buddha's passing into nirvāṇa; the ninth versifies the Buddha's emergence; the tenth versifies divine power. These can be understood by analogy with the explanation.