大方廣佛華嚴經疏 1.21

1.21

第二依處者，夫智窮真際能所兩亡，假說依真而非國土，況剎塵即入、染淨參融，圓滿教之普周，難以分其處別。然真非事外，不壞所依，以上無時之時遍非處之處。然有言：此經在穢土說，居摩竭等故。有云：處淨土說，在華藏故。有云：如實義者，二種身土無定異處，即於一處見聞異故。上之三義，後一近宗。然說此經處，淨穢無礙、通局交徹，各二四句。初淨穢中，謂或唯染、或唯淨，如前二義；或俱，華藏內娑婆故；或泯，染淨相盡，同一法界故。又或唯染，摩竭等覆淨相故；或唯淨，其地金剛，染相盡故；或俱，隱顯無礙故；或俱非，各相形奪，二相盡故。次明通局交徹二四句者，謂或局，此一界故；或通，該十方故；或俱，即此即遍故；或泯，二相盡故。又或局，此界攝一切故；或通，此入一切故；或俱，即攝即入故；或泯，形奪相盡故。又以一塵例剎，亦有四句，可知。若從陿至寬略顯十處，初此閻浮七處九會而周法界，如〈升須彌品〉；二周百億同類一界，亦遍法界，如〈光明覺品〉；三遍異類樹形等剎；四遍剎種；五遍華藏；六遍餘剎海若種若剎；七遍前六類剎塵，皆有同異類剎；八盡虛空界，容一一毛端之處，各有無邊剎海；九猶帝網；十餘佛同。然上十類，一一各遍法界，而前九正是遮那說法之處。然說十住等處，雖復各遍法界乃至塵毛，為門不同，亦無雜亂。若約十住與十行等，全位相攝，則彼此互無各遍法界。若約諸位相資，則此彼互有同遍法界。一一品會，準此知之。十餘佛同者，此佛既爾，餘佛亦然，故諸會結通皆云「我等諸佛亦如是說。」然主主不相見、伴伴不相見，主伴伴主則互相見。若互不相見，即各遍法界。互相見故，同遍法界，亦無雜亂、亦無障礙。又上十處共為緣起，舉一全收，以一一處稱法性故。而隨前一一時皆遍此諸處，又隨一一處皆具前時，頓說此經，此猶約器世間說。若約智正覺及眾生世間，即一一佛身支節毛孔皆攝無盡重重之剎，普賢眾生一一皆爾，並是遮那說經之處。

Second, relying on place. When wisdom exhausts the true limit, both subject and object vanish; provisionally speaking, it relies on truth and is not a country or land. How much more so when lands and dust motes mutually enter, and purity and defilement interpenetrate! The universal pervasion of the complete teaching makes it difficult to divide its places. Yet truth is not outside of phenomena, and does not destroy that on which it relies; using the above time of no-time, it pervades the place of non-place. However, some say: this sūtra was spoken in an impure land, because it was in Magadha and so forth. Some say: it was spoken in a pure land, because it was in the Padmagarbha. Some say: as for the true meaning, the two kinds of bodies and lands have no fixed different locations, but are differences of seeing and hearing in the very same place. Among the three meanings above, the latter accords closely with our tradition. However, the place where this sūtra was spoken is unobstructed in purity and defilement, and mutually interpenetrating in pervasive and localized, each having two sets of four propositions. First, regarding purity and defilement: either it is solely defiled, or solely pure, as in the previous two meanings; or both, because the Sahā world is within the Padmagarbha; or eliminated, because the marks of defilement and purity are both exhausted, being the identical dharmadhātu. Again, either solely defiled, because Magadha and so forth conceal the pure marks; or solely pure, because its ground is vajra and defiled marks are exhausted; or both, because concealment and manifestation are unobstructed; or neither, because they mutually negate each other and both marks are exhausted. Next, explaining the two sets of four propositions on pervasive and localized mutual interpenetration: either localized, because it is this single realm; or pervasive, because it encompasses the ten directions; or both, because it is both right here and all-pervasive; or eliminated, because both marks are exhausted. Again, either localized, because this realm subsumes all; or pervasive, because this enters all; or both, because it both subsumes and enters; or eliminated, because mutual negation exhausts the marks. Furthermore, taking a single dust mote as analogous to a land, there are also four propositions, as can be known. If proceeding from narrow to wide to briefly reveal the ten places: first, the seven places and nine assemblies of this Jambudvīpa, which yet pervade the dharmadhātu, as in the 'Ascending Mount Sumeru' chapter; second, pervading a single realm of the same kind with a billion [worlds], which also pervades the dharmadhātu, as in the 'Awakening by Light' chapter; third, pervading lands of different kinds, such as tree-shaped lands; fourth, pervading land-seeds; fifth, pervading the Padmagarbha; sixth, pervading other oceans of lands, whether seeds or lands; seventh, pervading the dust motes of the previous six kinds of lands, all containing lands of the same and different kinds; eighth, exhausting empty space, where in a place accommodating each single tip of a hair there is an ocean of boundless lands; ninth, like Indra's net; tenth, identical for other Buddhas. Now, each of the above ten kinds pervades the dharmadhātu, and the first nine are precisely the places where Vairocana expounds the Dharma. However, although the places of expounding the ten abodes and so forth each pervade the dharmadhātu down to dust motes and hairs, as different gateways they are also unconfused. If viewed in terms of the ten abodes and the ten practices and so forth entirely subsuming each other's stations, then neither possesses the other while each pervades the dharmadhātu. If viewed in terms of the various stations supporting each other, then they mutually possess each other and together pervade the dharmadhātu. Each chapter and assembly can be understood by analogy to this. As for 'identical for other Buddhas': since this Buddha is thus, other Buddhas are also thus; hence the concluding summaries across all assemblies all say: 'We, the other Buddhas, also expound like this.' Yet host and host do not see each other, companion and companion do not see each other, but host and companion or companion and host mutually see each other. If they do not see each other, then each pervades the dharmadhātu. Because they see each other, they together pervade the dharmadhātu, without confusion and without obstruction. Furthermore, the ten places above together constitute pratītyasamutpāda; bringing up one completely subsumes all, because each individual place accords with the dharmatā. And along with each individual time mentioned before, all of these places are pervaded; and along with each individual place, the previous times are fully present, suddenly expounding this sūtra. This is still spoken in terms of the vessel world. If spoken in terms of the world of the enlightened and the world of sentient beings, then each individual limb, joint, and pore of the Buddha's body subsumes endless, layered lands; Samantabhadra and sentient beings are each and all like this, and all are places where Vairocana expounds the sūtra.