華嚴經探玄記 5.17

5.17

初中二：先此土、後結通。前中二：初顯所從來處、二「佛神力」下明菩薩集來。前中二：初明分量者，前十此百，顯行位漸增故也。此中意者，取百佛世界抹為微塵，如是東方過爾許塵數剎外有一世界名因陀羅，從此間東復過如上百塵剎外有土名蓮華，如是向東十重世界，各各相過百塵界外，所以說十重者，以顯無盡故。如東方十界，餘九方亦爾。世界、佛名、菩薩等皆同，故云一一方各十界等，並同列名也。此唯據斯一天宮會，餘十方界皆各如此，為法界無邊會耳，謂一會一切會等，如結通處辨。二正顯本處三世間名。其世界名雜者，表所解法相非一故。佛同名月者，此是住中果相，有其三義：一約體是圓滿義、二約用是光照義、三約德是清涼義，又初是正體、次是後得、後是大悲，用月表況。菩薩同名慧者，是住中因相，謂解達真俗明了義故。各於本佛修梵行者，顯因依果成故、相順故。二正集來，中二：初至此致敬、二敬已安坐。皆云佛力者，是來坐所由，果力加成也。充滿十方者，是緣起無礙義。

The first [part] has two [subdivisions]: first, this world; second, concluding with universal pervading. In the former, there are two: first, showing the places from which they come; second, from "the Buddha's spiritual power" onward, explaining the bodhisattvas gathering and arriving. In the former, there are two: first, explaining the quantity, where previously it was ten and here it is a hundred, because it shows the gradual increase of the stages of practice. The intention here is: taking one hundred Buddha worlds and crushing them into paramāṇus, beyond as many kṣetras as there are such paramāṇus to the east, there is a world named Indra; going east from there past another hundred-paramāṇu kṣetras as above, there is a land named Padmaprabhā; in this way, heading east through ten tiers of worlds, each passing beyond a hundred-paramāṇu worlds. The reason for speaking of ten tiers is to show inexhaustibility. As with the ten worlds in the east, the other nine directions are also like this. The worlds, Buddhas' names, bodhisattvas, and so forth are all identical; thus it says that each and every direction has ten worlds, and so on, listing their names together. This is only in reference to this assembly in one heavenly palace; the other worlds of the ten directions are each like this as well, constituting the boundless assemblies of the dharmadhātu—meaning that one assembly is all assemblies, and so forth, as distinguished in the section on concluding with universal pervading. Second, directly showing the names of the three realms of the original places. That the names of the worlds are miscellaneous represents that the aspects of the Dharma understood are not singular. That the Buddhas are uniformly named "Moon" is the fruition aspect within the stages of abiding (daśanivāsa), having three meanings: first, in terms of essence, it is the meaning of perfection; second, in terms of function, it is the meaning of luminous illumination; third, in terms of virtue, it is the meaning of coolness; further, the first is fundamental [wisdom], the next is subsequent [wisdom], and the last is great compassion, using the moon as an analogy. That the bodhisattvas are uniformly named "Wisdom" is the causal aspect within the stages of abiding, meaning the clear comprehension of the ultimate and conventional truths. That they each cultivate pure conduct with their respective original Buddhas shows that the cause is accomplished based on the fruition, and that they are mutually harmonious. Second, directly gathering and arriving has two [subdivisions]: first, arriving here and paying homage; second, having paid homage, sitting peacefully. All stating "the Buddha's spiritual power" is the cause of their coming and sitting, being assisted and accomplished by the power of the fruition. Pervading the ten directions is the meaning of unobstructed dependent origination.