大方廣佛華嚴經疏 11.13

11.13

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.