華嚴經疏 1.2

1.2

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.