華嚴經探玄記 1.66

1.66

第十主伴圓備門者，謂此普法教不孤起，必主伴隨生。如下文「普莊嚴童子聞佛說一切法界無垢莊嚴經，有世界微塵數修多羅以為眷屬。」如是等文處處皆有。此眷屬經，有其二義：一同類、二異類。初同類者，如說十住，十方各有十剎塵數菩薩來證，同名法慧。我等佛所亦說十住，大眾眷屬名味句身等無有異。是故當知一十住經，十方各有十剎塵數修多羅等以為眷屬。如一十住，餘一切處所說十住皆攝爾許塵數眷屬。十住既爾，餘十行等一一品會皆有證法，數量准釋可知。二異類者，謂隨一方一界為一類機說一會法，既無結通十方等說，故非主經，然亦與主為勝方便，故為眷屬。是故主經必十方塵道同時同說，伴經不爾，隨方各別。是故一一主經各有塵數眷屬，是謂本末相資主伴圓備。教體門竟。

Tenth is the gate of primary and attendant fully equipped. This means that this universal Dharma teaching does not arise in isolation; the primary and attendant necessarily arise in succession. As a later passage says: 'The youth Samantālaṃkāra heard the Buddha expound the Sūtra on the Stainless Adornment of the Entire Dharmadhātu, which had sūtras numerous as the dust motes of worlds as its retinue.' Passages such as this occur everywhere. These retinue sūtras have two meanings: first, of the same kind; second, of different kinds. First, those of the same kind: as when expounding the ten abodes, from each of the ten directions bodhisattvas numerous as the dust motes of ten lands come to bear witness, all named Dharmamati. At the places of our Buddhas the ten abodes were also expounded; their assemblies, retinues, and padakāya, vyañjanakāya, and so forth were without difference. Therefore one should know that for the one Ten Abodes Sūtra, each of the ten directions has sūtras numerous as the dust motes of ten lands as retinue. Just as with the one [sūtra of the] ten abodes, the ten abodes expounded in all other places embrace that many dust motes of retinues. Since the ten abodes are like this, the other ten practices and so on, each and every chapter and assembly, all have witnessing teachings; their numbers may be known by analogy with this explanation. Second, those of different kinds: this refers to expounding the teaching of an assembly for one class of capacities according to a single direction or a single world; since there is no comprehensive articulation linking it to the ten directions and so forth, it is not the primary sūtra; however, it serves as an excellent upāya for the primary, and hence is a retinue. Therefore, the primary sūtra is necessarily expounded simultaneously and identically across the dust-mote paths of the ten directions, whereas the attendant sūtras are not so, being distinct according to their respective directions. Thus, each and every primary sūtra has dust motes of retinues; this is called the root and branches mutually assisting, the primary and attendant fully equipped. The section on the teaching's essence is concluded.