大方廣佛華嚴經疏 11.13

11.13

第二段，所依住通染淨也。長行釋中十事，文並可知。然依異者，由於心樂有差別故。謂一依莊嚴住者，樂飾好故；二樂無礙故；三樂即質光故；四怖眾苦故；五愛離質光故，光作寶色，非寶發光；六奉聖教故；七求神護故；八求天護故；九菩薩願力所任持故；十普安眾生故。如何廣大世界依有情等小類而住？此有二義：一外由內感故說依身。此復有二：一宿因力，頌云「業力之所持」故。二現在轉變力，即世主菩薩神力，任持攝屬己故。二由無漏體事，大小無礙得相依住故。二頌有二十二文，分兩別：初一總顯一切世界依佛神力而住故。梵本云一切依佛神通現。長行不列者，若列則餘九非佛神通故。偈以此文該於前十皆佛神力。後二十一偈，別頌前文，分之為九。初一頌依莊嚴住，舉能顯所，莊嚴之具皆寶成故。二半偈頌依空。三半偈頌依寶光明。四一偈頌佛光，稟佛教光成世界故。五一偈頌寶色光明住，以嚴及覆影顯依住。六二偈頌佛音聲，謂妙善所感，音聲有威神故。七一偈頌七八二住，兼顯說法。八有六偈頌依菩薩身住，若樹若水皆菩薩身，菩薩現故。長行但云菩薩，此中兼依佛身。此中雖有願力，是上宿善所持，非普賢願。九餘八頌皆頌普賢願所生住，於中三：初二偈明廣大國土，周法界故。前偈明淨識所生，心外無體故如影像；後偈難思業起，起不離空。次四偈明微細國土調生自在。然佛力現此，亦普賢願收，故二段文皆兼佛力。末後二偈彰剎體性，結歸有在。初偈明剎依性有，有即非有；次半成壞更起，猶若尋環；後半結歸普願，兼顯廣業。

The second section, that upon which they depend and abide, applies to both defiled and pure. The ten items in the prose explanation are all knowable from the text. However, the differences in support arise because of differences in the inclinations of the mind. That is: first, abiding in dependence on adornments, because of delighting in fine adornments; second, because of delighting in non-obstruction; third, because of delighting in light identical with substantial matter; fourth, because of dreading all sufferings; fifth, because of loving light detached from substantial matter, light producing jewel colors, not jewels emitting light; sixth, because of revering the sacred teaching; seventh, because of seeking divine protection; eighth, because of seeking devas' protection; ninth, because of being upheld by the power of bodhisattvas' vows; tenth, because of universally pacifying sentient beings. How can vast worlds abide depending on small categories such as sentient beings? There are two meanings here: First, because the external is induced by the internal, it is said to depend on bodies. This again has two aspects: 1. the power of past causes, as the verse says, 'upheld by the power of karma'; 2. the power of present transformation, which is the supernatural power of the world-leaders and bodhisattvas, upholding and drawing them in as belonging to themselves. Second, due to untainted essences and phenomena, large and small are unobstructed and able to mutually depend and abide. Second, the verses comprise twenty-two lines, divided into two distinct parts: First, one [verse] generally reveals that all worlds abide depending on the Buddha's supernatural power. The Sanskrit text says: 'All appear depending on the Buddha's supernatural powers.' It is not listed in the prose, because if listed, the other nine would not be the Buddha's supernatural powers. The verse uses this passage to cover the preceding ten as all being the Buddha's supernatural power. The latter twenty-one verses separately praise the preceding text, dividing into nine: First, one verse praises abiding in dependence on adornments, mentioning what can [adorn] to reveal what is [adorned], because the implements of adornment are all made of jewels. Second, half a verse praises abiding in dependence on space. Third, half a verse praises abiding in dependence on jewel light. Fourth, one verse praises the Buddha's light, because lands are formed by receiving the light of the Buddha's teaching. Fifth, one verse praises abiding in jewel-colored light, revealing dependence and abiding through adornment and covering shadows. Sixth, two verses praise the Buddha's voice, meaning that induced by wondrous wholesomeness, the voice possesses majestic power. Seventh, one verse praises both the seventh and eighth abidings, also revealing the preaching of the Dharma. Eighth, six verses praise abiding in dependence on bodhisattvas' bodies; whether trees or waters, all are bodhisattvas' bodies, because bodhisattvas manifest them. The prose only says bodhisattvas, but here it also includes depending on the Buddha's body. Although there is the power of vows here, it is upheld by the past wholesomeness mentioned above, not the vows of Samantabhadra. Ninth, the remaining eight verses all praise abiding arising from Samantabhadra's vows, within which are three parts: First, two verses clarify vast lands, because they pervade the dharmadhātu. The former verse clarifies arising from pure consciousness, having no essence outside the mind, hence like reflections; the latter verse [clarifies] arising from inconceivable karma, arising without departing from emptiness. Next, four verses clarify subtle lands taming sentient beings with sovereignty. However, the Buddha's power manifesting these is also subsumed by Samantabhadra's vows, so both passages include the Buddha's power. The last two verses display the essence of the kṣetras and conclude by returning to where they reside. The first verse clarifies that kṣetras exist depending on nature, and existence is immediately non-existence; the next half [verse clarifies that] formation and decay rise again, like an ongoing cycle; the latter half concludes by returning to universal vows, also revealing extensive karma.