大方廣佛華嚴經疏 11.15

11.15

第四剎體，唯約淨剎。長行略辯二十種體。然其剎體諸教不同，或以八微為體、或以唯心為體、或法性為體、或一切法為體，今皆具之，謂眾寶等即是八微，加之佛音聲即九微也。一念心現是唯識頓變。佛變化者，或通果色、或一切法，令三世間亙相作故。又融上諸說為無礙剎體。言日摩尼輪，即日輪也。香通質氣。佛言為體者，無礙體事故，又依如來說力起故。頌中十偈：初偈頌三，謂初二及第六不可壞金剛。次一偈頌第三第四。三有一偈頌第五一切莊嚴光明。四有一偈頌二種體。願力生者，頌佛力持。如影像現，頌妙寶相。若兼二事，頌佛變化。五有一偈頌二種體，上半頌日輪、下半頌微細寶。第六偈頌寶焰，殊妙之言亦兼香也。第七偈頌寶冠，寶冠亦佛變化，非正頌佛化也。第八偈頌一念普現境界。第九偈頌一切寶莊嚴示現，及頌後三體。摩尼光者，頌菩薩形寶及寶華蘂。佛光明者，頌佛音聲，聲光成剎故。第十偈結歸普賢。

The fourth, the essence of the kṣetra, applies only to pure kṣetras. The prose briefly discerns twenty kinds of essences. However, the essence of the kṣetra differs among various teachings: some take the eight subtle particles as essence, some take consciousness-only as essence, some take the dharmatā as essence, and some take all dharmas as essence; now all are possessed here, meaning the myriad jewels and so forth are just the eight subtle particles, and adding the Buddha's voice makes nine subtle particles. Manifesting in a single thought-moment is the sudden transformation of consciousness-only. The Buddha's transformations are either pervasive resultant forms or all dharmas, causing the three realms to mutually act upon one another. Furthermore, it harmonizes the various theories above into an unobstructed kṣetra essence. The 'sun-maṇi wheel' is precisely the sun disk. Fragrance applies to both substance and odor. Taking the Buddha's words as essence is due to unobstructed essential phenomena, and also arises relying on the Tathāgata's power of speech. Among the ten verses: The first verse praises three, namely the first two and the sixth, indestructible vajra. Next, one verse praises the third and fourth. Third, one verse praises the fifth, the radiance of all adornments. Fourth, one verse praises two kinds of essences: 'born of the power of vows' praises the Buddha's upholding power; 'appearing like reflections' praises the wondrous jewel marks; if combining both matters, it praises the Buddha's transformations. Fifth, one verse praises two kinds of essences: the upper half praises the sun disk, and the lower half praises subtle jewels. The sixth verse praises jewel flames, and the words 'exquisitely wondrous' also include fragrance. The seventh verse praises jewel crowns; jewel crowns are also the Buddha's transformations, not directly praising the Buddha's transformations. The eighth verse praises the realm universally manifested in a single thought-moment. The ninth verse praises the manifestation of all jewel adornments, and praises the latter three essences: 'maṇi light' praises bodhisattva-shaped jewels and jewel flower pistils; 'the Buddha's light' praises the Buddha's voice, because voice and light form the kṣetra. The tenth verse concludes by returning to Samantabhadra.