華嚴經探玄記 6.102

6.102

自下第六明證成分。於中二：初明此處證、後明一切處證。前中四：初明菩薩來集、二歎此所說、三各舉證事、四「是故」下述意成證。問：既由行法圓融，令彼菩薩世界諸佛同名功德，何故此處佛及世界不名功德？答：此經中凡是所證，皆悉同是盧舍那佛，世界同是華藏娑婆，其說法菩薩即從法受名。凡是能證必同法名，以主伴異故。若此處望彼，此為能證，即此名同彼、彼名同此，是此經中䂓例宏致之所爾也。上來十方各十萬剎同說十行，總屬於此一主之伴，猶自非是十方主攝，是故後更結於十方，明一切處同證。上來一證一切證，總明證說竟。

From here below, the sixth clarifies the section on confirmation and accomplishment. Within this there are two: first, clarifying the confirmation in this place; later, clarifying the confirmation in all places. In the former there are four: first, clarifying the bodhisattvas gathering; second, praising what is expounded here; third, each adducing matters of confirmation; fourth, from "therefore" onward, stating the intent to accomplish confirmation. Question: Since the practices and dharmas perfectly interpenetrate, causing the Buddhas in those bodhisattvas' worlds to be uniformly named "Merit," why are the Buddha and the world in this place not named "Merit"? Answer: In this sūtra, all that is confirmed is uniformly Rocana Buddha, and the worlds are uniformly the Padmagarbha and Sahā; the bodhisattvas expounding the Dharma then receive their names from the Dharma. All who can confirm necessarily share the name of the Dharma, because host and retinue are distinct. If this place looks toward that place, this is the one that confirms, so this name is identical to that, and that name is identical to this; such is the grand design and regulatory principle in this sūtra. Above, the ten myriad lands in each of the ten directions simultaneously expound the ten practices, all belonging to the retinue of this single host, yet they are not gathered by the hosts of the ten directions; therefore, it further concludes with the ten directions below, clarifying uniform confirmation in all places. The above, where one confirmation is all confirmations, concludes the overall explanation of confirmation and exposition.