大方廣佛華嚴經疏 21.11

21.11

第三「爾時功德林」下明說偈讚。十菩薩說，即為十段。亦以東方為始、上方為終，各有說偈所依，謂承佛力等。今初菩薩，且就能說，積行在躬、功德圓滿，故名功德。若就所歎，歎佛勝德，故云功德林。有十二頌，以是會主總敘此會普遍之事。於中二：初八述讚奇特、後四舉德釋成。前中四：初一偈敘此品放光、次二敘前品感應、次三敘此品眾集、後二明自在普周。後四舉德釋成中二：前二舉因顯用、後二辨果用深廣。於中，一體用自在，上半不去遍至、下半卷舒相盡。謂一身即多則一相不可得，多即是一則多相不可得，是故恒一恒多、恒非一多，由此自在。一塵內身無不周于十方，遍十方身並潛一塵之內，皆悉圓遍非分遍，故難思議也。後一深廣相成，上半牒廣辨深、下半釋深顯廣，謂不住故無處不至、不去故不離本位，此釋深也。塵毛等處無不普入，廣無邊也。

Third, from "At that time Guṇākara" downward, it clarifies the recitation of verses in praise. The expositions by the ten bodhisattvas constitute ten sections. They also begin with the eastern direction and end with the zenith; each has that upon which the exposition of the verses relies, namely receiving the Buddha's spiritual power, etc. Now, as for the first bodhisattva: considering the speaker, he has accumulated practices within his person and his merit is complete, hence he is named Guṇākara (Forest of Merits). If considering what is praised, he praises the Buddha's supreme virtues, hence it is said "Forest of Merits". There are twelve verses; because he is the host of the assembly, he generally recounts the pervasive events of this assembly. Within this are two parts: the first eight recount and praise what is extraordinary, and the latter four cite virtues to explain and establish it. Within the former are four parts: the first verse recounts the emission of light in this chapter; the next two recount the sympathetic resonance of the preceding chapter; the next three recount the gathering of the assembly in this chapter; the last two clarify unfettered universal pervasion. Within the latter four that cite virtues to explain and establish it, there are two parts: the first two cite causes to reveal function, and the latter two discern the depth and vastness of the fruit's function. Therein, first, essence and function are unhindered: the upper half [of the verse states that] without going, [the Buddha] reaches everywhere; the lower half [states that] contracting and expanding mutually exhaust each other. That is to say, one body is precisely many, so the mark of oneness cannot be found; many is precisely one, so the mark of multiplicity cannot be found; therefore, it is ever one and ever many, ever neither one nor many—due to this, there is sovereignty. The body within a single dust mote everywhere fills the ten directions without exception, and the bodies pervading the ten directions are all hidden within a single dust mote; they are all entirely, perfectly pervasive, not partially pervasive, hence inconceivable. The latter verse shows that depth and vastness mutually complete each other: the upper half reiterates vastness to discern depth, while the lower half explains depth to reveal vastness—meaning that because he does not abide, there is nowhere he does not reach; because he does not go, he does not depart from his original station: this explains depth. Entering everywhere into dust motes, hair pores, and so forth, without exception, is vastness without boundary.