大方廣佛華嚴經疏 3.32

3.32

第二釋品名者，梵云薩婆嚕鷄印拏倈驃訶柰耶鉢攞叵婆娜忙鉢里勿多，此云一切世間主莊嚴法門威德名品。今文存略，世者時也，即是世間。主者君也，謂即諸王及佛。然世間有三：一器世間，即是化處；二眾生世間，即所化機；三智正覺世間，即能化主。主則唯二，諸王及佛，主於器界及眾生故。佛非世間，從所統受稱。妙謂法門體用深廣難思，即主之所得。嚴謂嚴飾，乃有多義：一器世間嚴，謂其地堅固等。二眾生世間嚴，謂眾海各具法門威德故。三智正覺世間嚴，謂於一切法成最正覺，三業普周法門無盡故。所以長行諸王之嚴，偈頌讚德皆顯嚴佛。眾生不嚴，不感佛興；正覺不嚴，不能為主。器界不嚴，非真佛處。復由佛嚴，顯遇者有德；眾生嚴輔，顯佛超勝。如是互嚴，亦為妙嚴，諸經無此廣嚴故。但初名序品，今明序已兼正，故廣讚諸嚴，以為華嚴之由序。舊云：世間淨眼品者，謂所得法眼能淨世間。故淨即嚴義，餘如前說。

Second, explaining the chapter title: In Sanskrit, it is sarva-loka-indra-vyūha-naya-prabhāvanā-nāma-parivarta; here this translates as "Chapter Named the Majesty of the Method of the Adornments of All the Leaders of the World." The present text retains an abbreviation. "World" (shi) means time; that is, the world. "Leader" (zhu) means ruler, referring to the various kings and the Buddha. Now, there are three kinds of worlds: first, the container world, which is the locus of transformation; second, the world of sentient beings, which is the capacity of those to be transformed; third, the world of wisdom and sambodhi, which is the transforming master. "Leaders" are only two: the various kings and the Buddha, because they govern the container realm and sentient beings. The Buddha is not of the world, but receives the designation based on what he governs. "Wondrous" (miao) means the essence and function of the Dharma gates are profound, vast, and inconceivable, which is that attained by the leaders. "Adornments" (yan) means embellishment, which has multiple meanings: first, the adornment of the container world, meaning its ground is firm and so forth; second, the adornment of the world of sentient beings, meaning the oceans of assemblies each possess the majesty of the Dharma gates; third, the adornment of the world of wisdom and sambodhi, meaning realizing the supreme sambodhi with respect to all dharmas, the three activities universally pervading, and the Dharma gates being inexhaustible. Therefore, in the prose, the adornments of the various kings, and in the verses, the praising of virtues, both illustrate the adornment of the Buddha. If sentient beings were not adorned, they would not evoke the arising of the Buddha; if the Sambuddha were not adorned, he could not act as a leader; if the container realm were not adorned, it would not be the place of a true Buddha. Furthermore, through the Buddha's adornments, those who encounter him are shown to have virtue; the adornment and assistance of sentient beings show the Buddha's preeminence. Such mutual adornment is also called wondrous adornment, for other sūtras lack such vast adornment. But initially it was called the "Introductory Chapter"; now it is clarified that the introduction already encompasses the principal [teaching], hence it extensively praises the various adornments, serving as the introduction to the Avataṃsaka. The ancient [translation] called it "Chapter on the Pure Eye of the World," meaning that the attained Dharma eye can purify the world. Thus purity has the meaning of adornment; the rest is as expounded before.