華嚴經探玄記 6.9

6.9

四釋文者，三義同前。初集眾內，先此界、後類通。前中，初顯所從來處、後「佛神力」下明菩薩集來。前中，初分量遠近者，顯位漸增故。前百、此十萬等，餘分齊同上準之。二正顯本處三世間相。世界同名慧者，用前解慧為行所依故也。佛名同眼者，表行心見法明白故，又表行諸度導引世間故也。菩薩同名林者，表行法界之行成法界之德，德高方樹、行廣稱林。十度欝爾齊修萬行森然潛發，法況相似，故名為林。餘文可知。

Fourth, explaining the text: the three points of meaning are the same as before. Within the first [part], on the gathering of the assembly, first comes this realm, and later it extends analogously [to other realms]. In the former, first is shown the places from which they come; later, from "Through the spiritual power of the Buddha" onwards, it clarifies the bodhisattvas gathering and arriving. In the former, first, regarding the distance of the measure: this is to show the gradual increase of stages. Formerly it was a hundred, here a hundred thousand, and so forth; the remaining extents are to be understood on the pattern of the above. Second, it properly reveals the marks of the three worlds of their original dwelling places. That the worlds are all named "Wisdom" is because former understanding and wisdom serve as the basis for practice. That the Buddhas are all named "Eye" represents that the mind of practice sees dharmas clearly, and also represents that practicing the various pāramitās guides the world. That the bodhisattvas are all named "Forest" represents that practicing the practices of the dharmadhātu accomplishes the virtues of the dharmadhātu; virtues being lofty is likened to trees, and practices being vast is termed a forest. The ten pāramitās are cultivated luxuriantly together, and the myriad practices spring up densely and subtly; the dharmic metaphor is similar, hence they are named 'Forest'. The remaining text can be understood.