大方廣佛華嚴經疏 11.41

11.41

二隨門廣釋，但釋其三，謂依住、形、體。餘七雖略，義上已說。今初依住中，初列、後結，文並可知。二形狀中，初列二十種、後結塵數不同。今初。迴轉形者，襵褻往來之形也。壇墠形者，築土為壇，除地為墠。佉勒迦者，梵音，此云竹篅也。三明體中，先列、後結。列中亦二十種，前十色相、後十是聲，會釋如前。應頌有十，分為六段：初一頌依住；次一形狀及布列安住；次三體性；次三頌於五事，謂初偈初二句頌所入門、次句方所、第四句莊嚴。餘二偈中，廣大剎之本相，即是分齊廣陜此彼相入。亦頌趣入，初偈以多入一、後偈一多互入。皆入而無入，入則壞緣起、不入壞性用。又要由不入方能入耳。又約體本空故。無來無入，約相不壞故。如本無差以性融相，故得互入。次一頌無差，謂塵容佛海等無差故。後一頌力持，主伴皆是神力任持。普化之言，兼於法味。

Second, extensively explaining according to the gates: it explains only three, namely, relying and dwelling, shape, and essence. Although the remaining seven are abbreviated, their meanings have already been stated above. Now in the first, relying and dwelling: first listing and then concluding, the text can be known in both. Second, in shape: first listing twenty kinds, and then concluding with differences as numerous as dust particles. Now the first. A revolving shape is a shape of folding, pleating, coming, and going. An altar and platform shape: heaping earth forms an altar; clearing the ground forms a platform. *Khalaka* is a Sanskrit word, here translated as a bamboo grain-bin. Third, in clarifying essence: first listing, then concluding. In the listing there are also twenty kinds: the first ten are visible forms, and the latter ten are sounds; their reconciliation and explanation are as before. There are ten geyas, divided into six sections: the first one praises relying and dwelling; the next one praises shapes and patterns of arrangement and dwelling; the next three praise essential nature; the next three praise the five matters, where the first two lines of the first verse praise the gates entered, the next line direction and location, and the fourth line adornment. In the remaining two verses, the original mark of the vast world is precisely the boundary, where vastness and narrowness enter into one another between this and that. It also praises entry: the first verse enters the one with the many, and the latter verse mutually enters the one and the many. All enter yet without entering: entering would destroy pratītyasamutpāda; not entering would destroy the function of nature. Moreover, it is precisely through not entering that it can enter. Furthermore, in terms of essence being fundamentally empty, there is no coming and no entering; in terms of marks not being destroyed, it is like the original non-difference, where nature harmonizes with marks, hence they can mutually enter. The next one praises non-difference, meaning that a dust particle containing a buddha-ocean and so forth are without difference. The last one praises empowerment: master and companions are both sustained by supernormal power. The words 'universal transformation' also include the taste of Dharma.