大方廣佛華嚴經疏 11.4

11.4

二釋名者，世謂三世，墮去來今故。界謂方分，有彼此故。又世謂隱覆、界亦分齊，謂諸有為可破壞。世即隱覆無為不可壞。法從真性起，同無為法，即隱覆有為可破壞。世各不相雜，是其分齊。是故感娑婆者，對華藏而見娑婆；感華藏者，對娑婆而見華藏。成就者，即能成之緣，謂十緣等，能所合目。若以世界之成就，即依主釋也。準梵本中云世界海成就。下文辯海，譯人略也。意云：佛果依正聞修方起，眾生業報本自有之，故但標世界耳。

Second, explaining the title: "World" (shì) means the three periods of time, falling under past, future, and present. "Realm" (jiè) means directional boundaries, having this and that [distinctions]. Furthermore, shì means concealed and obscured, and jiè also means demarcation; that is, all conditioned phenomena can be destroyed. Shì then conceals the unconditioned, indestructible [nature]. Phenomena arise from the true nature, identical with unconditioned dharmas, and thus conceal the conditioned and destructible. The worlds do not intermix with each other, which is their demarcation. Therefore, those whose karmic responses belong to the Sahā world see Sahā in contrast to Padmagarbha; those whose karmic responses belong to Padmagarbha see Padmagarbha in contrast to Sahā. "Formation" (chéngjiù) refers to the conditions that can effect it, namely the ten conditions, etc., combining the active and passive [senses] in its designation. If it is taken as "the formation of the world," it is a determinative compound (tatpuruṣa). According to the Sanskrit text, it says "the formation of the ocean of worlds." The text below explains the ocean; the translators omitted it. The intent is: the Buddha's fruitional dependent and primary [retributions] arise only upon hearing and cultivating, whereas sentient beings' karmic retributions exist inherently from the beginning, hence it merely entitles it "The World".